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FOUNDED BY JOHN D. ROCKEFELLER 



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THE TEACHING OF JESUS ABOUT THE 

FUTURE ACCORDING TO THE 

SYNOPTIC GOSPELS 



A DISSERTATION 

SUBMITTED TO THE FACULTY OF THE GRADUATE DIVINITY SCHOOL 

IN CANDIDACY FOR THE DEGREE OF 

DOCTOR OF PHILOSOPHY 

(department of new TESTAMENT LITERATURE AND INTERPRETATION) 



BY 

HENRY BURTON SHARMAN 



t * 



CHICAGO 

THE UNIVERSITY OF CHICAGO PRESS 

1909 






Copyright 1908 By 
The University of Chicago 



Published April 1909 

Gift 
The University 



Composed and Printed By 

The University of Chicago Press 

Chicago, Illinois, U. S. A. 



I 



IN MEMORIAM 

JOHN HOWARD SHARMAN 



A STATEMENT 

The results of study here set forth were presented first, in 
their main features, at a joint meeting of the New Testament and 
Systematic Theology Clubs of the University of Chicago on February 
23, 1904. 

The fashioning of the material into a form suitable for the composi- 
tor's hands was completed first on September 24, 1904. In that copy 
there was no committal to any proposed solution of the Synoptic 
Problem other than the recognition of the Gospel of Mark as one of 
the main documents used in the production of the First and Third 
Gospels. On December 15, 1904, there appeared Some Principles of 
Literary Criticism and Their Application to the Synoptic Problem^ 
by Ernest DeWitt Burton. After a prolonged and thorough study 
of this work, it was decided to accept its results, in their larger out- 
lines, as the critical basis for the present work. As a consequence, an 
almost entire rewriting of the material was made necessary, though the 
conclusions previously reached, both in general and in particular, 
were unaffected. This revision was concluded on June 13, 1905, 
and is herewith presented without any changes from the form given at 
that time. For various reasons, publication has been deferred until 
the present. 

The Uni\^ersity of Chicago 
February 23, 1909 



A DEFINITION 

In definition of the scope of this study, it may be said that the 
word "Future," as used in the title, covers the time subsequent to 
the final severance of relations between Jesus and his disciples. 
There is excluded, therefore, the study of the reputed teaching of 
Jesus about his rejection, sufferings, death, resurrection, and appear- 
ances after the resurrection. There is included, however, a study of 
such teaching about the future as is reported to have been given in the 
post-resurrection period of Jesus' Hfe. 

It has been the purpose and endeavor to bring under examination 
every utterance credited to Jesus in the Synoptic Gospels which con- 
tains teaching about the "Future" as above defined. That the study 
might comprehensively cover all phases of the outlook of Jesus upon 
the future, it has been the choice to err on the side of inclusion rather 
than of exclusion of passages with doubtful time content. 



TABLE OF CONTENTS 
CHAPTER I 

THE SOURCES AND THEIR HISTORY 



PAGE 



§1. Sources and Documents i 

§2. The Extent and Nature of the Documents 2 

§3. The Literary Principles of Luke and of Matthew ... 4 

§4. Document compared with Document 20 

§5. Results of Comparison of Document with Document . . 50 

§6. Gospel compared with Document 52 

§7. Results of Comparison of Gospel with Document ... 96 

CHAPTER n 

THE DESTRUCTION OF JERUSALEM 

§ I. Absence of Political Background from the Gospels . . .103 
§ 2. Political References and the Poverty of their Content . . 104 
§ 3. Evidences of the Interest of Jesus in the National Life . . 106 
§ 4. Occasions and Forms of the Political Forecast made by Jesus 107 
§ 5. Absence from the Records of an Adequate Basis for Jesus' Fore- 
cast 109 

§ 6. An Exhibit of the Critical Events within the Lifetime of Jesus . 109 
§ 7. General Significance of these Events for Jesus . . . . 114 
§ 8. Special Significance of the Rise of the Zealot Movement . . 114 
§ 9. Attitude of Jesus toward the Zealot Movement . . . . 117 
§10. Pharisaism and Sadduceeism in Relation to the Zealot Move- 
ment 117 

§11. The Messianic Ideals of Jesus in Relation to those of Zealotism . 119 

CHAPTER III 

THE RISE OF MESSIANIC CLAIMANTS AND THE DAY OF 

THE SON OF MAN 

§ I. The Time and Method of the Destruction of Jerusalem, and 

Their Implications 123 

§ 2. Jesus' Twofold Concern for the Future 123 

§ 3. The Disciples in the National Upheaval — Their Prospective 

Longings Treated by Jesus 124 

xi 



xu TABLE OF CONTENTS 

§ 4. A Grave Peril to the Disciples in the Future — the Rise of Mes- 
sianic Claimants 126 

§ 5. Resultant State of the Disciples, and Consequent Demand for a 

Constructive Statement by Jesus 128 

§ 6. A Positive Statement from Jesus as to the Future . . . 129 

§ 7. The Single Theme and Its Relation to "the Day of Jehovah " . 131 
§ 8. The Simplicity of Jesus' Thought about ''the Day"— the 

Thought Examined 132 

§ 9. The Foremost Question Raised by the Sketch from Jesus . . 133 

§10. Negative Aspects of Jesus' Portrayal of "the Day" . . . 133 
§11. Standpoint from which the Positive Aspects of Jesus' Thought 

Must Be Viewed — an Effort at Contrasts 134 

CHAPTER IV 

THE FINAL DISCOURSE OF JESUS ON THE FUTURE 

§ I. The Occasion, Time, and Report of the Discourse . ./ . 137 

§ 2. Influences Affecting the Sayings of Jesus about the Future . 138 

§ 3. The Opening Forecast and the Resultant Question . . . 139 

§ 4. The Persecution of the Disciples 140 

§ 5. The Destruction of Jerusalem 150 

§ 6. The Rise of Messianic Claimants . . . . . . .154 

§ 7. Events before the Siege of Jerusalem 165 

§ 8. The Day of the Son of Man ,170 

§ 9. The Time of the Events 179 

§10. Exhortation in the Final Discourse 185 

§11. The Mission of the Disciples 202 

§12. Reconstruction of the Final Discourse 205 

CHAPTER V 

THE DAY OF JUDGMENT 

§1. The Son of Man as Judge of Men 215 

§2. False Prophets in the Day of Judgment 216 

§3. Words as the Basis of Judgment 218 

§4. Judicial Functions of the Twelve 221 

§5. The Fate of Pharisees in the Judgment 225 

§6. The Separation of Bad from Good in the Judgment . . 226 

§7. The Basis of Separation in the Judgment 235 

§8. The Fate of Certain Cities in the Judgment .... 246 



1 



TABLE OF CONTENTS 



xiu 



CHAPTER VI 

LIFE AFTER DEATH 

§ I. The Resurrection . 251 

§ 2. The Two Aeons 254 

§ 3. Hell or Gehenna (ye'evm) 256 

§ 4. Torment and Fire . . . •. 263 

§ 5. Hades (aSrys) 265 

§ 6. Destruction 266 

§ 7. The Soul i^vxyj) and the Spirit (Trvevfia) 267 

§ 8. Life and Eternal Life (^w>j) 270 

§ 9. The Eternal Tabernacles 272 

§10. Paradise and Glory 272 

§11. Heaven 275 

§12. The Future in Vague Figures 288 

§13. The Narrow and the Shut Door 289 

§14. The Passing Away of Heaven and Earth 292 

§15. The Parable of Lazarus and the Rich Man .... 294 

CHAPTER VII 

THE KINGDOM OF GOD 

§1. Opening Announcements about the Kingdom .... 301 

§2. The Kingdom as Actual in the Present 306 

§3. Antitheses to the Kingdom of God 309 

§4. The Future in General of the Kingdom 311 

§5. The Mystery of the Kingdom of God 315 

§6. The Coming of the Kingdom of God 322 

CHAPTER VIII 

THE CHURCH AND ITS INSTITUTIONS 

§1. The Foundation Rock of the Church 329 

§2. The Stabhsher of the Brethren 7,^2 

§3. Judicial Activities of the Church 334 

§4. The Institution of the Supper 339 

§5. Physical Immunity in the Mission 340 

§6. The Extent of the Mission 342 



EXCURSUS 
The Content of Document M 

INDEX OF BIBLICAL REFERENCES 



359 



CHAPTER I 

THE SOURCES AND THEIR HISTORY 

§1. Sources and Documents 

§2. The Extent and Nature of the Documents 

§3. The Literary Principles of Luke and of Matthew 

§4. Document compared with Document 

§5. Results of Comparison of Document with Document 

§6. Gospel compared with Document 

§7. Results of Comparison of Gospel with Document 



CHAPTER I 

THE SOURCES AND THEIR HISTORY 

§1. Sources and Documents 

The sources for the proposed study of the teaching of Jesus about 
the future are the gospels of Matthew, Mark, and Luke. These 
sources seem to bear literary relations to one another. Many attempts 
have been made to solve the problem presented in these apparent 
relations. If these sources stand to one another in literary depend- 
ence of any degree, a study of their content cannot be made with 
entire disregard of the implications of such a dependence. Conclu- 
sions may not be drawn on the basis of three independent witnesses 
to the teaching of Jesus, if, as matter of fact, any one of them is depend- 
ent upon any other for certain portions of his material. Therefore, it 
is imperative, as preliminary to any study, that there be a definition 
of attitude toward the Synoptic Problem. 

It is believed that this problem has been solved, in its main features, 
by Professor Ernest DeWitt Burton in his monograph. Some Prin- 
ciples of Literary Criticism and Their Application to the Synoptic 
Problem.^ The results reached are stated in these terms: 

The conclusions to which our whole study has led may then be summarized 
as follows: 

1. Our Mark, or a document in large part identical with it, was employed as 
a source of both our First and Third Gospels. 

2. Matthew and Luke also possessed in common a document which contained 
substantially the material standing in Luke 3:7-15, 17, 18; 4:2&-i3 (14, 15), 16- 
30; 5:1-11; 6:20-49; 7:1 — 8:3; herein referred to as the Galilean document (G). 

3. Matthew and Luke also had a document in whole or in part identical with 
Luke 9 : 51 — 18 : 14 and 19 : 1-28, which, however, they used in very different ways; 
herein referred to as the Perean document (P). 

4. Matthew also had a document not employed by Luke, chiefly or wholly 
made up of discourse material. This is presumably the Logia of Matthew spoken 
of by Papias (M). 

5. Additional minor sources there must also have been, the first and third 
evangeHsts having, in the main, different ones, as is illustrated in the case of the 

I Chicago, The University of Chicago Press, 1904. 

I 



2 THE TEACHING OF JESUS ABOUT THE FUTURE 

infancy narratives and the almost wholly independent additions to Mark's account 
in the passion and resurrection history. 

6. Thus the sources of Matthew are the Matthaean Logia, Mark, the Galilean 
document, and the Perean document, besides certain minor sources. In his 
employment of these sources the first evangelist gave the chief place to Mark and 
the Matthaean Logia, employing the Galilean document for illustrative purposes, 
and the Perean document for the enrichment of the discourses the basis of which 
was found in the Logia or in Mark. 

7. Luke has the same chief sources as Matthew, with the exception of the 
Matthaean Logia. In his use of them he made Mark the basis, interpolated 
material from the Galilean document, omitting Mark's similar narratives when 
they seemed to him less full and vivid; added the Perean document in two solid 
sections, making the junction with Mark in such way that the arrival at Jericho 
indicated in this document should synchronize with that recorded by Mark. 

Each of the two later evangelists pursued a consistent and easily intelligible 
method in the use of the sources, but each his own method. 

§2. The Extent and Nature of the Documents 
The documents restored by Professor Burton are set forth on 
separate sheets accompanying this work, except that of the Gospel of 
Mark only so much is shown as is needed for illustrative purposes, 
namely, Mark 1:1 — 6:44. Such departures, mostly minor, as are 
made there from the precise documentary limits set by Professor 
Burton will be dealt with in the course of subsequent discussions. In 
particular, it may be said here that certain sayings assigned to docu- 
ment M by Professor Burton, brief sayings of an isolated character, 
are not shown in document M, because they are regarded by the 
present writer as better placed in the minor sources peculiar to 
Matthew.^ 

The general character of the Gospel of Mark is well known. An 
examination of the portion shown in the accompanying exhibit will 
reveal that within that portion the chronological indications are scanty; 
and that the movements of Jesus, apart from general statements as to 
tours, are not more precisely defined geographically than by the simple 
assertion of his presence upon, or on either side of, the Sea of Galilee. 
The single mention of a place away from the sea is in the vague term, 
"his own country." Used as a source, this portion of Mark imposed 
no restrictions upon an editor of a gospel because of its chronological 
or geographical precision. 

I For a discussion of these omitted sayings as a body, see pp. 361-72. 



THE SOURCES AND THEIR HISTORY 3 

It will be agreed that document G shows " a marked uniformity in 
general Hterary character; that the narratives are all vividly told, sur- 
passing in this respect even the vivid narratives of Mark; and that in 
literary style it reaches the high-water mark of the gospel material." 
Like Mark in the Galilean period, its chronological data are few and 
simple; and, as to place, it might appropriately be called the Caper- 
naum document, knowing Nazareth, but no other city by name except 
Nain. As a source, it also offered freedom for editorial rearrangement, 
if such were at any point the wish of its user in gospel construction. 

Within the document M there are neither chronological nor geo- 
graphical data, except the assertion that the Sermon was spoken on 
the Mount. The material is discourse, the narrative element forming 
no part of this collection. Therefore, an editor might distribute it as 
he wished, having regard only for the fact that two large bodies of the 
material stood as formal and well-articulated addresses. But though 
the several vivid parables which form the second group, M §§15-25, 
all had a similar theme, the kingdom of heaven, they permitted, by 
their literary character as separate units, distribution to such various 
points within narrative material as might be deemed appropriate by 
an editor. 

While the document P is a most notable combination of narrative 
and discourse, it shows a surprisingly small number of clear references 
to time and place, especially when its length is considered. From 
first to last it knows the name of only a single town through which 
Jesus passed, Jericho, P §63. It does not locate the home of Mary 
and Martha more definitely than as in "a certain village," P §11. 
"A certain place," "a certain village," are its repeated phraseology, 
P§§i2, 58. Similar is its use of "a certain lawyer, or man, or 
woman," P §§2, 10, 16J, 23. Events are placed "as they went in the 
way," P §§2, 11; and discourses long or short are introduced by the 
formula, "And he said unto his disciples," P §§24, 47, 54, 60. Now 
and then the address is directed to the multitudes, P §§33, 44. This 
paucity of geographical indication Luke seems to have endeavored to 
relieve by inserting at certain intervals some broad suggestions of a 
general progress southward toward Jerusalem. Thus in P §1 the 
opening assertion that "he steadfastly set his face to go to Jerusalem" 
seems to be an introduction to the whole document, framed by Luke 



4 THE TEACHING OF JESUS ABOUT THE FUTURE 

himself. The same thought appears again in P§§3, 38, 57, 64C. 
In P §57 the addition of "through the midst of Samaria and GaUlee" 
seems to have been suggested as appropriate at this point by the defi- 
nite reference in P §58 to one of the lepers as a Samaritan. It may be 
reasonable to assume that document P as used by Matthew was 
devoid of even these very vague hints of progress southward, and that 
the incident in P §63 was the only one related definitely to a place by 
name. As for time hints, they are infrequent, and not strong enough 
to control editorial adjustment of document to document. 

Another of the marked characteristics of the P document is the 
very evident looseness of connection between certain of its parts, 
especially of sayings to sayings. This may be seen by an endeavor to 
find relationship in thought between P§§i7, 21, 22, 34, 37, 45, 50, 
52, 56 and the sections which precede or follow each of these. To 
this general informality of structure there is to be added the presence 
of indications that, at some points, junction has been effected on the 
basis of a misunderstanding of content. Such seems to be the case, 
for example, in the relation established between P §§19, 20, where the 
thought in the first verse of P §20 has been taken as if opposed to 
*' hypocrisy," a supposition seen to be without support when the 
thought of P §20 as a whole is grasped. 

In view of the general character of document P, as exhibited in 
these striking particulars, it would seem that it is open to editorial 
choice, in using it as a source, either to use it as a whole or to distrib- 
ute its material at various points within another document which has 
clearer hints of geographical and chronological movement. Espe- 
cially is this true of the sayings of Jesus contained in this document. 

From this cursory examination of the nature of the several docu- 
ments from which Matthew and Luke wrought their gospels, it may be 
concluded that, even working as editors with the utmost of reasonable 
reverence for their sources, our first and third evangelists were free, so 
far as concerned the inner necessities of the documents, either to use 
the documents as a whole or to redistribute them in whole or in part. 

§3. The Literary Principles of Luke and of Matthew 

There may be stated summarily at this point the leading principles 
actually employed by these authors as determined by a study of the 



THE SOURCES AND THEIR HISTORY 5 

works they have produced, it being left to subsequent examination of 
the application of these principles to justify the inference that they 
were the controlling factors in the editorial task. 

The literary principles of Luke seem to have been : 

Principle i. — ^To disturb the form and the order of his several 
documents only in such degree as was necessary in order to effect a 
satisfactory individual junction, or the union of them into a consistent 
w^hole. 

Principle 2. — ^To omit in the use of document MK such narratives 
or sayings as seemed to be duplicates of narratives or sayings in his 
other documents, favoring especially the fuller and more vivid narra- 
tives of document G. 

Principle j. — ^To supply minor statements of movement from 
event to event, or of progress within a general period. 

The application by Luke of these principles to his documents may 
now be followed step by step: 

Documents MK and G both regarded the gospel history as begin- 
ning with the public activity of John the Baptist. Whether in Luke 
3:1-6 (G §iA) we have preserved for us exactly the original form 
of the opening paragraph of document G may not be affirmed with 
certainty. That document G had some such introductory paragraph 
is clear^ from the content of those verses which Matthew and Luke 
use first in common from G, G §iB.^ Having introduced thus the 
ministry of John, Luke used document G §iB-F. Of this material, 
G §iD stood also in document MK §iH.3 But MK §iH was not 
without its influence, for apparently from it there was drawn by Luke 
(and Matthew) the phrase, "the Holy Ghost," the document MK 

1 The necessity for certain brief arguments about the limits of the documents 
arises from the dififerences of opinion between the present writer and Professor Burton 
as to the precise content of the documents. Perhaps for simplicity of statement, Pro- 
fessor Burton seems to have preferred, for the most part, not to credit two documents 
with similar material, except when the external evidence compelled it. Conflict of 
opinion afifects only a few, minor passages. 

2 That some G §iA has influenced both Matthew and Luke seems indicated by 
their phrase, "the region round about Jordan," which is not derivable from document 
MK. 

3 That it stood in both documents is evidenced by the similar order of its parts in 
Luke 3 : 16 = Matt. 3 : 11, an order called for by the presence of G §iC with its question, 
toward the end, directed to John. 



6 THE TEACHING OF JESUS ABOUT THE FUTURE 

parallel to the " fire" of document G.^ Since Luke uses here G §iF, 
the account of the same fact which appears later in MK §32C-E is 
omitted (Principle 2), only MK §32 AB being used at that point, 
Luke 9:7-9.^ It may not be affirmed with assurance that Luke 
found his 3:21, 22 as §2 of document G rather than as §2 of docu- 
ment MK, but, in view of the presence of document G §4B-E in both 
Matthew and Luke, some such preceding section as G §2 must be 
credited to document G.^ 

Luke's respect for the order of his documents, especially for his 
document G, is nowhere more strikingly shown than in his retention 
of G §3 at the point where that document seems to have given it to 
him. It would have been entirely natural for him to have transferred 
document G §3 to some point in the infancy section, rather than leave 
it here, where it interrupts the most natural movement from G§2 to 
G §4. Following this use of document G §3, Luke used G §4, being 
uninfluenced by document MK §3B, which, however, Matthew used 
as Matt. 4:11^.4 Passing from the temptation of Jesus, Luke used 
successively from document G its next three sections, G §§5-7. Hav- 
ing used here the document G account of the visit of Jesus to Nazareth, 
he omits later the account in document MK §29 (Principle 2). For 
document G §5 the document MK equivalent is MK §4. Document 
MK now presents in §5 an account of the Call of the Four, but the 
call, as there described, is abrupt and without preparatory condi- 
tions. Apparently for that reason, Luke prefers to use the more 
circumstantial and natural narrative supplied to him by document 
G §8. But that section of document G presupposes the presence of a 
great multitude of followers. Document MK §9 supplies the condi- 
tions for the gathering of such a multitude. Document G §7 is 
followed, therefore,^ in Luke by document MK§§6-9, after which 

1 See pp. 20, 21. 

2 That Luke 3: 19, 20 is not the product of the condensation and transference of 
document MK §32C-E seems assured from the fact that if it be such it is the single 
instance of such procedure in the whole work of Luke. 

3 Perhaps support for this conclusion is found in the use of "the heavens were 
opened" by Matthew and Luke as against "rent asunder" by Mark. 

4 That Luke 4:1, 2a, or its equivalent, stood as G §4A seems necessitated by 
G §4B-E, though the thoughts of G §4A may be found as MK §3A. 

5 It is not assumed that the editorial motives of the evangelists may be determined 
with certainty. But there is not excluded the endeavor to assign a reasonable and 
sufficient motive. 



THE SOURCES AND THEIR HISTORY 7 

document G §8 is inserted, to be followed in turn by eight successive 
sections of document MK, MK §§10-17. 

The location of the document G account of the Sermon on the 
Mount, G §§10-17, within the framework of document MK seems to 
have been determined by Luke's identification of the situation por- 
trayed in G §9 with that outlined in MK §16. It results in Luke's 
changing of the order of his document MK §§i6, 17, and in the rewrit- 
ing of MK §16 in such form as to eliminate the local element and to 
conform it to the general situation portrayed in G §9. Having pre- 
ceded it, however, by MK §17, he must needs represent Jesus as hav- 
ing come down from the mountain, for the multitude of G §9 and 
MK §16 cannot be addressed except "on a level place." Having 
provided a setting for the Sermon under the influence and by the 
use of G §9 and MK §§i6, 17, Luke follows with G §§10-17, ^is 
only record of the Sermon. And since document MK subsequent to 
MK §17 has nothing which demands a different course, he acts on his 
principle of keeping his documents intact by following the record of 
the Sermon by the remainder of document G in its order and without 
interruption, G §§18-22. 

Luke is free now to move within the limits of documents MK and 
P. In document MK his next section, MK §18, deals with the charge 
against Jesus of league with Beelzebub. But document P contains an 
account which seems to be a dupKcate, P §16. Therefore MK §18 
is omitted by Luke (Principle 2). That part of MK§i8 which is not 
paralleled in P §16, namely MK §i8E, has its parallel in P §21. 
Document MK §i8A has provided a multitude, and MK §19 requires 
the presence of a multitude. In order to provide this feature of the 
setting, a feature lost to Luke by his non-use of MK §18, Luke reserves 
his use of MK §19 until he has inserted MK §§20, 21, the introduction 
to MK §20 supplying the multitude. The influence of the change of 
order is seen in another particular, the thought content of MK §21 
resulting in the change of "whosoever shall do the will of God" to 
"these who hear the word of God and do it," Luke 8:21 compared 
with document MK §19.^ 

I In view of the sequence of events in MK §§i8, 19, it is worth considering whether 
we have in P §i6J the document P record of that which stands in MK §19, even as in 
P §i6A-I there is the parallel to MK §i8B-F, and whether Luke 8:21, as against the 
close of MK §19, was influenced by the belief of a parallelism in P §i6I. 



8 THE TEACHING OF JESUS ABOUT THE FUTURE 

Why Luke does not take up the parable in MK §23 is explained 
(Principle 2) by its presence in P §37. That he should omit the par- 
able in MK §22 may be accounted for, perhaps, by the general likeness 
of the situation it portrays to that in the parable of the Sower, MK 
§2oA, in both cases the casting of seed upon the earth. That MK §24 
falls out results apparently from the use of MK §19 after, instead of 
before, the parables by the sea. These several adjustments of the 
document MK narrative at this point all seem to have resulted from 
the parallelism of document P to document MK which begins with 
MK §i8B. Luke now employs consecutively document MK §§25-33, 
except §§29, 32C-E. The faithfulness of Luke, in the main, to his 
sources will be recognized if it is recalled now that to document 
MK §33 he has departed from the order of his document MK, not- 
withstanding the necessity of adjusting it to the documents G and P, 
only in the different placing of the Call of the Four, in the reversal 
of order in MK §§i6, 17, and in the setting of MK §19 after instead 
of before MK §§20, 21. His choice of document G §§iF, 6, as against 
document MK§§32C-E, 29, results in these events finding a place 
earlier in the record of Jesus' life than if he had followed document 
MK. Other than these instances, there are no differences in order 
between Luke and his document MK which affect a full section, the 
remaining divergences consisting of the arrangement of paragraphs 
within the sections on the Last Supper and on the Trial. ^ 

The problem of the location of the contents of document P was 
apparently a most difficult one for Luke, because of the almost entire 
absence of chronological and geographical indications in that docu- 
ment. It made mention of one place only, and this Luke utilized as a 
guide for the placing of document P within the document MK frame- 
work. In P §63 Jericho was named. In MK 10:46 also it was 
found. It was decided, it seems, to synchronize these arrivals at 
Jericho. But MK 10:46 set the event "as they went out from 
Jericho," while that of P §63 was recorded as happening as "he 
entered and was passing through Jericho." To adjust the docu- 
ments (Principle 3), the ''as he went out from Jericho" of MK 10:46 
was made to read in Luke 18:35 "^s he drew nigh unto Jericho." 

I For a study of the relations of Luke to document MK beyond MK ^^^, the 
reader is referred to Professor Burton's monograph. 



THE SOURCES AND THEIR HISTORY 9 

The document P was regarded by Luke, in the absence of more pre- 
cise indications, as covering the activity of Jesus beyond Jordan. 
Its beginning was made therefore to parallel MK 10:1. Hence 
Luke's documentary material for the Perean period was the tenth 
chapter of document MK and the whole of document P. Having 
found one point of contact between them in the common mention of 
the town of Jericho, he interpolated his document MK chapter as a 
whole before document P §63. In accordance with Principle 2, 
document MK 10:2-12 was omitted because of document P §52, 
hkewise MK 10:31 because of P §41; certain of the thoughts of MK 
10:35-45 are to be found in P §31, and in Luke 22:25, 26. That 
document P might not stand destitute of chronological and geo- 
graphical hints, document MK 10:1 was apparently rewritten as the 
opening of P §1, and there was added also P§§38, 57, 64C (Prin- 
ciple 3). 

The literary principles of Matthew were neither so few nor so 
simple as were those of Luke. They may be stated as follows : 

Principle i. — ^Within those narrative portions of his documents 
where chronological or geographical data were absent or were vague, 
to group those events that were related through having a common 
geographical center. 

Principle 2. — ^To combine the several accounts of his documents 
when they seemed to record the same event or discourse, especially 
when the material presented any considerable body of the words of 
Jesus. 

Principle 3, — ^To group the sayings of Jesus on a single theme, 
even to the extent of taking one phase of the theme from one docu- 
ment and another from another. 

Principle 4. — ^To choose document MK as against document G 
where they possessed material in common — ^the opposite of the 
Lukan preference. 

Principle 5. — ^To condense the narratives of MK where they were 
especially full of secondary details. 

Principle 6. — ^To change the order of thoughts within a section of 
one document when necessary to the effecting of a junction with matter 
from another document. 

Principle j. — ^To make the Pharisees the source or the object of 



lO THE TEACHING OF JESUS ABOUT THE FUTURE 

such unfavorable criticism as the documents leave indefinite in source 
or object. 

Principle 8. — ^To enlarge quotations already made from the Old 
Testament, and to insert additional ones at other points in the history. 

Principle p. — ^To modify the apparent rigor of hard sayings. 

Principle lo. — ^To eliminate all demoniac confessions of Jesus as 
the Christ.' 

Principle ii. — ^To eliminate references to anger or other apparently 
condemnable moods in Jesus. 

Matthew could not well begin his use of document MK by the 
insertion of MK § i A, for his previous recording of the infancy nar- 
ratives indicates that he had another conception of the beginning of 
the gospel than that set forth by documents MK and G. But passing 
over MK § i A he uses MK § iB-G, except C, in the order E, B, D, G, F 
(Principle 6), the portion F preparing for the message of John taken 
from G §iB, D, E. The absence of MK §iC from both Luke and 
Matthew, together with the fact that the quotation is said in MK §iB 
to come from Isaiah, whereas portion C is from Malachi, makes it 
reasonably clear that C came into Mark, subsequent to the use of 
document MK by Luke and Matthew, through the influence of the 
quotation taken by them from G §2oC. In the difference between 
the beginning of G §iB and Matt. 3:7 there is seen the application 
of Principle 7. As against G§iF, Matthew chooses the form and 
place of MK §320 (Principle 4). MK §2 with perhaps some influ- 
ence from G§2 is next used.^ In the combination of.MK§3 and 
G §4 Matthew makes use of MK §36 which had been passed over by 
Luke. Since Matthew had opened his gospel with an impressive 
genealogy of Jesus drawn from another source he does not make use 
of G §3. An appHcation of his Principle 8 may be seen by compar- 
ing G §46 with Matt. 4:4. Of document G, §§5 and 6 are omitted 
because of preference for the MK record (Principle 4). Therefore 
Matthew now uses MK §4, placing between portions A and B his 
document G §7, to which he attaches a lengthy quotation (Principle 8). 
There now lay before him the choice between MK §5 and G §8, and 

1 Perhaps Matthew acted in this particular under the influence of such a thought 
as that in I Cor. 12:3, "No man can say, Jesus is Lord, but in the Holy Spirit." 

2 On the source of Matt. 3: 14, 15, see pp. 361-72. 



THE SOURCES AND THEIR HISTORY li 

he chose the former (Principle 4). But there followed in document 
MK a section which Matthew could not use as a whole, MK §6, 
because of the nature of most of the narrative (Principle 10). Turn- 
ing to document G he found the record of a tour in Galilee and of a 
widespread fame of Jesus, G §9. The situation there portrayed^ he 
apparently identified with MK §§6E, 9, loB, and used the record 
of it given him by G §9. This resulted in the Sermon on the Mount, 
G §§10-17, being given its place by Matthew at this point in his gospel. 
The same section, document G §9, has been determinative, it seems, 
for the location of the Sermon by Luke, but he has identified the situa- 
tion in G §9 with that portrayed in MK §16 rather than that in MK 
§§6E, 9, loB, and therefore has placed the Sermon after using MK 

§§6-17. 

Having derived a position for the Sermon from document G in 
comparison with document MK, Matthew is prepared to bring into 
use both the account of the Sermon given in document G and that 
supplied by the discourse document which he alone possessed, the 
important document M. Moreover, since he has now reached a 
lengthy body of discourse material, there is occasion for the free and 
full appHcation of Principle 3. For its application, document P sup- 
pHes a large number of utterances of Jesus which, by the greater or 
lesser looseness of their attachment to the contexts in P, invite to 
redistribution. The actual course of Matthew in the use of his 
several documents at this first point where he has the basis for a 
lengthy discourse from Jesus seems to have been as follows: The 
document M form of the Beatitudes was chosen, M§i, as against 
G § 10 A. But the actual experiences of the early Christian community 
seemed so clearly portrayed in G § loB that this Beatitude was added 
from G, it not being recognized that the last of the document M 
Beatitudes was the M parallel for document G§ioB. From M 

I It is not necessary to assume that document G §9, as we now have it, is in the pre- 
cise form that came to the hands of Matthew. By a comparison of MK §30 with its 
parallel in Matt. 9:35, it will be found that Matthew adds "and preaching the gospel 
of the kingdom, and healing all manner of disease and all manner of sickness. " Simi- 
larly, it will be found that to the first statements of MK §3iAhe adds in Matt. 10:1, 
"and to heal all manner of disease and all manner of sickness." Within G §9 the 
words "and preaching the gospel of the kingdom, and healing all manner of disease 
and all manner of sickness among the people" may be the editorial addition of Mat- 
thew, being his form of summary for the activity of Jesus on his tours. 



12 THE TEACHING OF JESUS ABOUT THE FUTURE 

there was drawn then M §§2-4. The last of these dealt at the close 
with quarrels between brethren. Finding in P §34 a detached por- 
tion which had the same general theme, it was brought into the 
Sermon (Principle 3) , forming the first evident interruption to the 
structure handed down by document M. Document M §5 on adul- 
tery was used next, and document P was searched for what it could 
contribute to that theme (Principle 3). It was found to have a 
single detached paragraph, P §52. For this there was provided an 
introduction in the manner of the formula which document M re- 
ported, though shortened to the simple, ''It was said also." In con- 
nection with his use of P §52 here, there may be seen a striking illus- 
tration of the application of Principle 9, in the form of the addition, 
"saving for the cause of fornication." When later he comes to the 
use of a similar saying appearing in MK 10:11, he adds the same 
modification of its apparent rigor. Matt. 19:9. It is, further, to be 
asked whether the ''maketh her an adulteress" is a softening of 
''committeth adultery." Document M §6 follows this addition to 
M§5. InM§§7, 8 there was the document M parallel to G §12; 
document M§§7, 8 shows two themes in an orderly, progressive 
treatment, document G § 1 2 is a confusion of these two themes. The 
editorial question was whether document G had anything to contrib- 
ute to the record. G§i2A=M§8A, G§i2B = M§7B, G§i2E = 
M §8C, G §i2G=M §8A, G §i2l = M §8B, G §i2j = M §8D, G §i2D 
is reserved by Matthew for use as an appropriate close to the specific 
injunctions of the Sermon, Matt. 7:12. It will now be seen that of 
G § 1 2 there remained without parallel in the document M account of 
the Sermon the portions C, F, H. These have the single theme. Lend- 
ing. Matthew decides to take up the portion C, but to it he applies 
his Principle 9, so that the words "of him that taketh away thy goods 
ask them not again" become, under his hands, "from him that would 
borrow of thee, turn not thou away." This modification of the ap- 
parent rigor of the document G saying excludes the possibihty of 
Matthew's use of the portions F, H of G §12, for they assume the form 
of the first saying to be that in G §i2C. If Matthew had left his 
G §i2C in the form in which it reached him, it would have served 
better than it now does as the sequel of M §7B and illustration of the 
principle of conduct enunciated in M §7 A. 



THE SOURCES AND THEIR HISTORY 13 

M§§9-ii are used next. But sayings of Jesus on prayer were 
reported in documents P and MK also, briefly in the latter. Thus 
in P §13 there was a form of prayer recorded. But M §11 had not 
dealt with the content of prayer, its concern being with the manner. 
Attachment of P§i3 to M§ii could be satisfactorily effected only 
by the supplying of an appropriate introduction to the thought. 
This is done by Matthew in the words of Matt. 6:7, 8, the latter verse 
derivable from the closing verses of P §24. The contribution of docu- 
ment MK to the subject lay in MK 11 : 25, which Matthew makes to 
follow P §13 in the Sermon, and therefore omits when he comes to use 
MK 11:20-25 in his parallel. Matt. 21:20-22. To this verse from 
document MK as used in Matt. 6:14 he adds the normal inference 
from the verse, that is, Matt. 6:15. Thus enlarged from documents 
P and MK, the second member, M §11, of the trilogy M §§10-12 is 
followed by the third, M §12. 

Matthew has reached now those sections which form the natural 
conclusion of the document M record of the Sermon, M §§13, 14. 
Not intending to use document P as a whole, and being, therefore, 
under the necessity of distributing within the area of his other docu- 
ments such of document P as he wished to retain, Matthew determines, 
it would seem, to find a place for considerable of document P in the 
Sermon on the Mount. Therefore there follow now in succession 
P §§26, 17B, 48, 24.^ From document G its §§13, 14 are now drawn, 
except that G §i4AB, not being germane to the subject, are used by 
Matthew elsewhere, as will be seen subsequently. Apparently under 
the desire to include in the Sermon all detachable sayings of Jesus on 
prayer, Matthew now inserts P §15.'' Being now at the end of such 
specific injunctions as precede the concluding paragraphs of the 
Sermon in both documents G and M, Matthew uses, as a summary, 
the verse which he had omitted in his use of G §12, namely, G §i2D, 
adding to it the same thought as he added to MK 12:31 in his writing 
of Matt. 22 : 34-40 as the parallel to MK 12 : 28-31. This is followed 
in turn by M §§13, 14, the latter section being the document M 

1 On the difference in form between the opening of P §26 and Matt. 6: 19, and on 
the non-use of P §25 while the sections on each side of it are used, see pp. 61-63. On the 
source of Matt. 6:34, see pp. 361-72. Of P §17 the portion A had already appeared as 
a part of M §26, and the portion C was perhaps regarded as obscure in meaning. 

2 For a discussion of the source of Matt. 7:6, see pp. 361-72. 



14 THE TEACHING OF JESUS ABOUT THE FUTURE 

parallel to G §§15, 16. The Sermon proper was concluded by the 
use of G §17. 

There is now a return to that section in document MK from which 
there had been digression for the inclusion of the Sermon, namely, 
MK §6. By Principle 10 that section as a whole is excluded. 
But the use of such parts as do not involve the demoniac confession 
is permitted; therefore MK §6C is taken up as Matt. 7:28, 29, 
and applied to the Sermon. The "great multitudes" of Matt. 8:1 
are those provided by document G §9, with which Matthew had pre- 
ceded the Sermon; and since G §9 apparently had been identified by 
Matthew with MK §§6E, 9, loB, he now gives a place to MK §ioA. 
Matthew had left behind him MK §7 and might now take it up; but 
portion A of that section implies the synagogue incident, and portion 
B locates it in Capernaum. However, the next unused section of 
document G will supply the movement to Capernaum, G §18, and is 
the document G sequel to the Sermon. It is used next therefore by 
Matthew, there being inserted between portions B and C a saying 
of Jesus which Matthew takes to be related, by its theme, to the close 
of B, namely, P §40. The Matthaean elimination of the "elders of 
the Jews" as the bearers of the centurion's request may have been 
made in the conviction that they could hardly be regarded as so favor- 
able to the activity of Jesus (compare Principle 7). This incident of 
G §18 having brought Jesus to Capernaum, MK §7 could now be 
used by Matthew, portion A being passed over. But MK §7C 
recorded the demoniacal acknowledgment of Jesus, therefore it could 
not be used (Principle 10) ; in its place there was substituted a quota- 
tion from Isaiah, "Himself took our infirmities, and bare our dis- 
eases" (Principle 8). Since MK §8 is introductory to the Galilean 
tour recorded in MK §9, and since that tour already has been 
identified with G §9 and taken up, MK §8 falls out of the 
Matthaean record. The next unused document MK account is that 
in MK §11, but this implies an absence from Capernaum for a time, 
and Matthew now has Jesus in Capernaum. Not until MK §25 is 
there a clear indication of the movement of Jesus away from Caper- 
naum. That section is chosen therefore as the next in the Matthaean 
narrative, the "great multitudes" of Matt. 8:18 being derivable from 
"And all the city was gathered together at the door" of MK §7B 



THE SOURCES AND THEIR HISTORY 15 

which Matthew had just used, but with the omission of this sentence; 
and Hkewise appearing at the opening of MK §256, "and leaving the 
mukitude." But it was the concern of Matthew to include also, so 
far as practicable, the narrative portions of document P. P §1 being 
in large part the Lukan introduction to the whole document, there 
was first available to Matthew P §2; this is given a place between 
portions A and B of MK §25. Naturally MK §§26, 27 are made to 
follow. But the former narrative, MK §26, was of such a nature 
(Principle 10) that it demanded adaptation. It must be so rewritten 
that the men themselves and not the demons within them address 
Jesus as " Son of God." MK §26B makes it clear that the confession 
proceeded from the demon as a result of his being commanded to 
leave the man; MK §26B is therefore dropped by Matthew, for with- 
out it the confession is represented as from the man himself. In the 
Matthaean rewriting of MK §26A there is a striking instance of the 
application of Principle 5; and the same again in the complete 
dropping out of MK §26D. Because MK §26B was not usable on 
account of its content (Principle 10), its explanation of the plurality of 
demons did not appear. But MK §26C with its plurals was used; 
therefore Matthew must needs begin his narrative with the assertion 
that there were two demoniacs, though his source had recorded one 
only. It may be surmised that the brevity which omits portions D 
and F of this section is traceable, in part, to the unwillingness to adapt 
these portions to the plural number. In short, the differences between 
MK§26 and Matt. 8:28-34 are all naturally explainable as the 
resultants of the application of Principle 10. 

Having brought Jesus to Capernaum by the use of MK§27, 
Matthew is able to use the group of Capernaum incidents w^hich 
imply an absence from that city for a season, MK §§11-13. The 
general introduction to the whole supplied by MK §27 supplants the 
two special introductions in MK §11 A, MK §i2A.^ After having 
gathered up these sections of Capernaum incidents there is a return 
to the other group which is located in that city after the return from 
"the country of the Gerasenes," namely, MK §28 (Principle i). In 
the use of this section there is seen again the application of Principle 
5, by which MK §28A and E are combined into a single statement, 

I For a discussion of the source of Matt. 9:13a, see pp. 361-72. 



l6 THE TEACHING OF JESUS ABOUT THE FUTURE 

Matt. 9:18, 19; and portions B and D are abbreviated as Matt. 
9 : 20-22. A motive for the omission of portion C may be found in the 
limits it sets to the power and knowledge of Jesus. ^ 

Document P now suggested, in P §§3, 4, a mission of the disciples. 
Within document MK also the appointment of a body of men for such 
a mission was the next highly important event as yet unused, MK §17. 
But document MK contained at another point a record of the actual 
sending-out of these men, MK §31 ; and the latter had many elements 
in common with the document P §§3, 4 narratives which had sug- 
gested the inclusion of a mission record at this point in Matthew. 
Acting apparently on Principle 2, Matthew decided to combine the 
accounts in MK §§17, 31 with that in P §4. A careful examination 
of Matt. 9:37 — 10: i6a will reveal the fact that these verses are com- 
posed of P §44-MK §§17, 31, every thought in those sections being 
taken up by Matthew, and no thought appearing which may not be 
found in those sections, except the definition of the limits of the 
mission in Matt. 10:5, 6.^ The opening words of P §4 imply a 
situation where many needy and responsive ones are present; this is 
supplied by Matthew by preceding his use of MK §31 with the use 
of MK §30 and MK §330. the latter being omitted when he comes 
to use MK §33 as Matt. 14:13-21. To MK §30 there is added the 
Matthaean formula, " and preaching the gospel of the kingdom, and 
healing all manner of disease and all manner of sickness;" and to 
MK §31 A the same in the words, "and to heal all manner of disease 
and all manner of sickness." 

Because of the presence of such a large number of sayings of Jesus 
in these sections which Matthew had combined under the influence 
of Principle 2, he has approached Principle 3. That Principle he 
now applies to such sayings of Jesus about the activity of the disciples 
as passed beyond a specific mission during his own lifetime. If there 
be made a careful search through Matthew's several documents for 
all the material which deals with a future mission of the disciples and 
the sacrifices for it and persecutions attendant upon it, the list will be 
found to be as follows : Document MK 13:9-13; 9:37,41; 8:34-38; 
document P§§22, 20, 32, 44B, 6; document G §i4B. An examina- 

1 On the source of Matt. 9:27-34, see the monograph of Professor Burton. 

2 For a discussion of the source of Matt. 10:5, 6, see pp. 88-92. 



THE SOURCES AND THEIR HISTORY 17 

tion of Matt. 10: 17-42 will reveal that it contains all of this material; 
the order is as follows: Document MK 13:9-13 = ? §22+ docu- 
ment G §146+ document P§20=MK 8 : 38 + document P§32 + 
P§44B^ = MK 8:34, 35+ document MK 9:37 = ? §6 + document 
MK 9:41. It will be observed that in Matt. 10:23 there is a defini- 
tion of the limits of the mission which corresponds in conception to 
that in Matt. 10 : 5, 6.^ That Matthew did actually draw from the docu- 
ments after the manner here set forth can be tested in the case of 
documents G and MK; in the former, by observing how he omitted 
G §146 in his use of that section in the construction of the Sermon on 
the Mount, because not germane to the subject, but uses it here; in 
the case of document MK, by studying the omissions and reconstruc- 
tions of Matthew when writing parallels to his document MK at MK 
13: 9-13 = Matt. 24:9-13; MK 9: 37-42 = Matt. 18:5,6. Apparently 
because Matthew had so enlarged the scope of the instructions to the 
disciples about their mission, the fact of an actual mission at that time 
in the history, MK §3iB, is lost sight of by the evangelist, and in its 
place there stands a statement of activity on the part of Jesus himself. 
Matt. 11: 1. By this statement, however, a fitting introduction is 
made to that which is now supplied by document G §20. In the 
use of G §20, the portion B is dropped as being implied in Matt. 11 ; i, 
and D as being narrative interrupting the course of the thought of 
Jesus. In the place of portion D there is supplied from P § 50 the 
sole reference of document P to John the Baptist, supplemented by 
the interpretation of John suggested by document MK 9: 13. 

Document P has been used to the end of §4; P §6 also has been 
taken up. Since Matthew has not used his material so as to record 
an actual tour of the disciples, P §7 is not usable in his narrative. 
The next two sections of unused but usable material in document P 
are therefore P §§5, 8; these are made by Matthew to follow imme- 
diately after G § 20, a suitable introduction being supplied by Matt. 
11:20.^ 

A review of Matthew's use of document MK to the present will 
show that there has been taken up from it all but the following sections : 

1 In his use of P §446, there is an illustration of Matthew's Principle 9. 

2 On the source of Matt. 10: 16b, 23, 256, 41, see pp. 88-92 and 361-72. 

3 On the source of Matt. 11:28-30, see pp. 361-72. 



l8 THE TEACHING OF JESUS ABOUT THE FUTURE 

MK §§14-16, 18-24, 29, 32, 33. These sections Matthew now 
places consecutively in his narrative in the precise order in which 
they stand in document MK; and, what is quite as striking, he does 
not depart again from the order of MK to the end of that document, 
except in making the cursing and the withering of the fig tree to hap- 
pen on the same morning, Matt. 21:18-22 as against MK 11:12-14; 
20-25. That is to say, Matthew under the influence of documents 
G and P, but especially the narrative document G, removes from 
his document MK and rearranges certain sections; but when he has 
passed beyond the limits of the influence of document G, he sets down 
what remains of document MK in the precise order of that document, 
thus bringing into direct sequence those parts separated by the 
gaps caused by his excerpts, for example, MK §§24, 29. But in his 
further use of document MK, Matthew shows constantly the influ- 
ence of his remaining documents, P and M. Thus in the midst of 
MK§i5 there may be detected the influence of the narrative in 
P §43A.^ His unwillingness to attribute anger to Jesus (Principle 11) 
accounts for his omission of words to that effect which appear in 
MK §15. When he undertakes to use MK §16 he is faced again by 
the assertion of demoniacal confession of Jesus, MK §i6C, and in 
accordance with his fixed Principle 10 he eliminates that part of the 
record, putting in the place of it a lengthy quotation from the Old 
Testament (Principle 8) which attributes a quite different motive for 
the charge that Jesus be not made known. 

The next unused section was MK §18, and to this MK narrative 
Matthew held a parallel in P §16. He therefore applied Principle 2, 
and formed a union of documents MK and P in the following order : 
P§i6A-FMK§i8B = P§i6B-|-P§i6D = MK§i8C+P§i6F-f-MK 
§i8D = P §i6G+P §i6H+MK§i8E + P §2i^ + P §i6C+P §i6K3 
H-P §i6N + P§i6M + P§i6I. Because MK §16 had supplied the 
multitude required by MK § 18 A, the latter falls out of Matthew's nar- 
rative. The choice of MK §i8D as against P §i6G is explainable by 
the obscurity of the latter. The bringing-in of the only other saying 

1 On the source of Matt. 12:5-7, see pp. 361-72. 

2 On the source of Matt. 12:33-37, see pp. 218-21. 

3 Matt. 12:40 seems to be the Matthaean substitute for P §i6L, written in the 
light of history. 



THE SOURCES AND THEIR HISTORY 19 

upon this subject from P §21 is very instructive as to the method of 
Matthew (Principle 3). Two applications of Principle 7 may be seen 
by comparing P§i6BC with Matt. 12:24, 3^. The editorial addi- 
tions in Matt. 12:23a, 456 are suggestive of some Matthaean 
tendencies. If Matthew omitted P § 16J because he intended to follow 
immediately with MK §19, that tends to confirm the suggestion pre- 
viously made that P §i6J is the document P account of the same 
incident as is related by document MK in MK §19. The discourse 
which now follows in document MK, MK §§ 20-24, is supplemented 
by parables drawn from documents P and M, the order being appar- 
ently as follows: MK §2oA + MK §2iC-[-MK §2oB + O.T. quotation 
(Principle 8)+P §9 + MK §2X>E4-M §i5A + MK §23 = P §37A + P 
§37B +MK §24A + O.T. quotation (Principle 8) -1-MK §24B, adapted 
so as to prepare for M §i5B-fM §§16-19.^ The omission of the 
parable in MK§22 may have been due, as was suggested in the 
case of the same Lukan omission, to its similarity to that of the 
Sower, supplemented in Matthew's case by the likeness of the parable 
taken from M §15. 

Document MK §§25-28, 30, 31 having been already used, Mat- 
thew next takes MK§29, and follows it immediately by MK§32. 
In his use of the latter. Principle 5 is applied, to the shortening of the 
narrative. When Matthew passed from MK §32 to MK §33 it was 
not possible for him to use MK §33 A, because he had not recorded 
the actual tour of the disciples which MK §33 A implies, namely, 
that in MK §3iB. But he uses the rest of MK ^7,7,, omitting only 
portion C which he had employed as a fit setting for the commission- 
ing of the disciples. Matt. 9 : 36. 

Enough of the Gospel of Matthew has been considered for an 
adequate exhibit of his principles and method in the use of his 
documents. His method having been set forth, such of his material 
as is concerned with the teaching of Jesus about the future will be 
examined subsequently in connection with the special theme of which 
each part of it treats. It would seem that the conclusion of Professor 
Burton to the effect that " each of the two later evangelists pursued a 

I The discourse is discussed as a whole on pp. 315-22, at which point the reasons 
for the Matthaean procedure are considered, and the few minor verbal departures 
from documents are reviewed. 



20 THE TEACHING OF JESUS ABOUT THE FUTURE 

consistent and easily intelligible method in the use of the sources, but 
each his own method" is supported by an examination of the facts. 

§4. Document compared with Document 

It is highly instructive and will yield important results for use in 
a constructive exhibit of the teaching of Jesus about the future to 
make a careful study of such material as is common to two or more 
of the documents from which our gospels have come. Though not 
all of the common material bears upon the theme of the present work, 
it is profitable to review it all, its narrow limits making a complete 
study possible without undue digression. To know what differences 
in form or in substance are to be observed in reports of sayings of 
Jesus which have come down to us through different lines of tradition 
is of the very first order of importance. 

/. Document G compared with Other Documents 

A. DOCUMENT G COMPARED WITH DOCUMENT MK 

I. The Message of John the Baptist 

Document G §i Document MK §1 

Ye offspring of vipers, who warned you to flee 
from the wrath to come? Bring forth therefore 
fruit worthy of repentance : and think not to say 
within yourselves, We have Abraham to our 
father: for I say unto you, that God is able of these 
stones to raise up children unto Abraham. And 
even now is the axe laid unto the root of the trees : 
every tree therefore that bringeth not forth good 
fruit is hewn down, and cast into the fire. I indeed 

baptize you with water unto repentance: but he There cometh after me he that is mightier than I, 

that cometh after me is mightier than I, whose the latchet of whose shoes I am not worthy to stoop 
shoes I am not worthy to bear: he shall baptize down and unloose. I baptized you with water; 
you with [[the Holy Ghost and witK^ fire: whose but he shall baptize you with the Holy Ghost, 
fan is in his hand, and he will throughly cleanse his 
threshing-floor; and he will gather his wheat into 
the garner, but the chaff he will bum up with un- 
quenchable fire. 

Have we here two different and fundamentally opposed concep- 
tions of the prospective work of the Christ ? That document G did 
not contain "the Holy Ghost and," but that this phrase was taken by 
Matthew and Luke from document MK, seems probable. It is the 
only element which document MK could contribute to the enrich- 
ment of document G, and is wholly foreign to the fundamental thought 
of G §1. Document G §i deals throughout with a baptism of fire. 
Shall it be said that G reports the real forecast of John while MK sets 
forth that outcome which history actually gave ? Which conception 
is more in accord with the expectations current in the days of Jesus ? 



THE SOURCES AND THEIR HISTORY 21 

Which conception does subsequent history show to have been that 
of John the Baptist ? If that of document MK, why did John doubt 
whether Jesus was the Christ when Jesus was actually fulfiUing the 
programme of MK § i ? But this doubt of John is recorded by docu- 
ment G only, G §20. Has it failed to find a place in MK because it 
would be inconsistent with the expectation of John recorded in MK 
§ I ? Does document G in its whole representation of the message 
and attitude toward Jesus of John take us nearer to the facts of the 
history ? 

2. The Method and Message of Jesus 

Document G §§s, 6 Document MK §4 

And Jesus returned in the power of the Spirit _ Now after that John was delivered up, Jesus came 
into Galilee : and a fame went out concerning him into GalUee, preaching the gospel of God, and say- 
through all the region round about. And he ing, The time is fiilfilled, and the kingdom of God 
taught in their synagogues, being glorified of all. is at hand : repent ye, and believe in the gospel. 

And he came to Nazareth, where he had been 
brought up: and he entered, as his custom was, 
into the synagogue on the sabbath day, and stood 
up to read. And there was delivered unto him the 
book of the prophet Isaiah. And he opened the 
book, and found the place where it was written, 

The Spirit of the Lord is upon me, 

Because he anointed me to preach good tidings 
to the poor: 

He hath sent me to proclaim release to the cap- 
tives, 

And recovering of sight to the blind, 

To set at liberty them that are bruised, 

To proclaim the acceptable year of the Lord. 
And he closed the book, and gave it back to the at- 
tendant, and sat down: and the eyes of all in the 
synagogue were fastened on him. And he began 
to say unto them. To-day hath this scripture been 
fulfilled in your ears. And all bare him witness, and 
wondered at the words of grace which proceeded 
out of his mouth. 

By which method and with which message did Jesus begin his 
public activity in Galilee ? Is not the message in document G the 
assertion of a sense of prophetic vocation, while that in document 
MK is the announcement of an impending crisis ? Does the subse- 
quent detailed record of document MK support the belief that Jesus 
began his ministry with such an announcement as is credited in 
MK §4 ? What was the attitude of Jesus toward any approach to a 
premature messianic interpretation of himself ? Or is MK to be re- 
garded not as a report of words actually spoken by Jesus but as a 
summary of the evangelical conception of the content of his early 
messages ? And if the latter, is it in accord with the development of 
events as these are reported subsequently, even in document MK? 
Which of the two courses is more in keeping with the general spirit 
and method of Jesus? Which form of statement more properly 



22 



THE TEACHING OF JESUS ABOUT THE FUTURE 



Document MK §s 
And passing along by the sea of Galilee, he saw 
Simon and Andrew the brother of Simon casting 
a net in the sea : for they were fishers. And Jesus 
said unto them, Come ye after me, and I will make 
you to become fishers of men. And straightway 
they left the nets, and followed him. And going 
on a little further, he saw James the son of Zebedee, 
and John his brother, who also were in the boat 
mending the nets. And straightway he called 
them : and they left their father Zebedee in the boat 
with the hired servants, and went after him. 



defines the mission of Jesus as conceived by himself ? Is this last 
question best answered by a record which document G again is the 
only document to preserve, G §2oC ?^ 

3. Method in the Call of the Four 

Document G §8 
Now it came to pass, while the multitude pressed 
upon him and heard the word of God, that he was 
standing by the lake of Gennesaret; and he saw 
two boats standing by the lake: but the fishermen 
had gone out of them, and were washing their nets. 
And he entered into one of the boats, which was 
Simon's and asked him to put out a little from the 
land. And he sat down and taught the multitudes 
out of the boat. And when he had left speaking, 
he said unto Simon, Put out into the deep, and let 
down your nets for a draught. And Simon 
answered and said, Master, we toiled all night, and 
took nothing: but at thy word I will let down the 
nets. And when they had this done, they inclosed 
a great multitude of fishes; and their nets were 
breaking; and they beckoned unto their partners 
in the other boat, that they should come and help 
them. And they came, and filled both the boats, 
so that they began to sink. But Simon Peter, 
when he saw it, fell down at Jesus' knees, saying. 
Depart from me; for I am a sinful man, O Lord. 
For he was amazed, and all that were with him, at 
the draught of the fishes which they had taken; 
and so were also Jq.mes and John, sons of Zebedee, 
which were partners with Simon. And Jesus said 
unto Simon, Fear not; from henceforth thou shalt 
catch men. And when they had brought their 
boats to land, they left all, and followed him. 

Which account of the Call is the more intelhgible and normal? 
Which seems to be derived from the period nearest to the occurrences ? 
Without reference to circumstantiality of detail, which reads more like 
precise history? If document G, what bearing does that have on 
the relative valuation of G at other points where it has narrative in 
common with MK ? 



4. A Saying of Jesus 



Document G §13 
A And judge not, and ye shall not be judged: 
and condemn not, and ye shall not be condemned : 
release, and ye shall be released: give, and it shall 
be given unto you; good measure, pressed down, 
shaken together, running over, shall they give 
into your bosom. 



C _ For with what measure ye 

mete it shall be measured to you again. 



Document MK §21 



B If any man hath ears to hear, let him hear. 

And he said unto them, Take heed what ye hear : 
C with what measure ye mete it shall be measured 

unto you: and more shall be given unto you. 
D For 

he that hath, to him shall be given: and he that 

hath not, from him shall be taken away even that 

which he hath. 



Which document preserves the true context of the similar saying 
in portion C about "what measure ye mete" ? Or is it to be regarded 

^ For a discussion of these questions, see pp. 301-6. 



THE SOURCES AND THEIR HISTORY 23 

as a repeated saying ? If the latter, what does it mean in the MK 
context ? Is the MK context more normally continuous and intelli- 
gible if portion C be omitted ? Why does Luke omit this saying from 
the MK paragraph though using the rest of MK §21 as Luke 8: 18 ? 
Is it because he had already used it from document G as Luke 6:38? 
Then why not omit the rest of the MK paragraph, since it is mostly 
in document P ? Is the absence of portion C from Luke at this point, 
Luke8:i6-i8=MK4:2i-25, to be accounted for rather by supposing 
that it was absent from the MK used by Luke, but subsequently was 
brought into document MK either from one of the gospels which had 
taken it from G, Luke 6 : 38 = Matt. 7 : 2, or from some unknown source? 

B. DOCUMENT G COMPARED WITH DOCUMENT M 

I. The Beatitudes of Jesus 

Document G§io Document M§i 

A Blessed are ye poor: for yours is the kingdom A Blessed are the poor in spirit: for theirs is the 

of God. kingdom of heaven. 

B Blessed are ye that weep now: for ye shall B Blessed are they that mourn: for they shall be 

laugh. comforted. 

C Blessed are the meek: for they shall inherit the 
earth. 

D Blessed are ye that hunger now: for ye shall be D Blessed are they that hunger and thirst after 
filled. righteousness: for they shall be filled. 

E Blessed are the merciful: for they shall obtain 
mercy. 

Blessed are the pure in heart: for they shall see 
God. 

Blessed are the peacemakers: for they shall be 
called sons of God. 

F Blessed are ye, when men shall hate you, and F Blessed are they that have been persecuted for 
when they shall separate you from their company, righteousness' sake: for theirs is the kingdom of 

and reproach you, and cast out your name as evU, heaven, 

for the Son of man's sake. Rejoice in that day, 
and leap for joy: for behold, your reward is great 
in heaven: for in the same manner did their 
fathers unto the prophets. 

Which form of the Beatitudes is the more authentic ? Does the 
apparent greater originality of document G as compared with docu- 
ment MK, seen in preceding comparisons, hold for document G as 
compared with document M ? Does M § 2 help toward an answer, 
that is, does it suggest that the sayings ran: Blessed are ye poor; 
Blessed are ye hungry; Blessed are ye mourners; Blessed are ye 
persecuted ones; Ye are the salt of the earth; Ye are the light of the 
world ? Is it easier to suppose that the G form of report developed 
into that in M, or the reverse ? How account for the exceptional 
length of the G Beatitude about persecution as compared both with 
the M report of the same and with the other Beatitudes ?^ 

I For a discussion of some of these questions, see p. 51, paragraph 7. 



24 



THE TEACHING OF JESUS ABOUT THE FUTURE 



2. Two Contrasts from Jesus 



Document G §12 

But I say unto you which hear, Love your 
enemies, do good to them that hate you, bless them 
that curse you, pray for them that despitefully use 
you. To him that smiteth thee on the one cheek 
offer also the other; and from him that taketh away 
thy cloke withhold not thy coat also. Give to every 
one that asketh thee; and of him that taketh away 
thy goods ask them not again. And as ye would 
that men should do to you, do ye also to them like- 
wise. And if ye love them that love you, what 
thank have ye? for even sinners love those that 
love them. And if ye do good to them that do good 
to you, what thank have ye? for even sinners do 
the same. And if ye lend to them of whom ye hope 
to receive, what thank have ye? even sinners 
lend to sinners, to receive again as much. But 
love your enemies, and do them good, and lend, 
never despairing; and your reward shall be great, 
and ye shall be sons of the Most High: for he is 
kind toward the unthankful and evil. Be ye merci- 
ful, even as your Father is merciful. 



Document M §§7, 8 

Ye have heard that it was said, An eye for an eye, 
and a tooth for a tooth : but I say imto you. Resist 
not him that is evil : but whosoever smiteth thee on 
thy right cheek, turn to him the other also. And if 
any man would go to law with thee, and take away 
thy coat, let him have thy cloke also. And whoso- 
ever shall compel thee to go one mile, go with him 
twain. 

Ye have heard that it was said. Thou shalt love 
thy neighbour, and hate thine enemy: but I say 
unto you. Love .your enemies, and pray for them 
that persecute you; that ye may be sons of your 
Father which is in heaven: for he maketh his sun 
to rise on the evil and the good, and sendeth rain 
on the just and the imjust. For if ye love them 
that love you, what reward have ye? do not even 
the publicans the same? And if ye salute your 
brethren only, what do ye more than others? do 
not even the Gentiles the same ? Ye therefore shall 
be perfect, as your heavenly Father is perfect. 



As to orderliness in the thought, which account is preferable? 
As to scope of report, which is more complete ? What shall be said 
as to the nature of those thoughts which G alone has preserved? 
Shall it be said that M has omitted the most rigorous of the appar- 
ently hard sayings of Jesus on the subject of resistance to forceful 

evil? 

3. The Good Tree and the Corrupt Tree 



Document G §§15, 16 



B For of thorns men do not gather figs, 
nor of a bramble bush gather they grapes. 

C Compare portion G. 



D For there is no good tree that bringeth 
forth corrupt fruit; nor again a corrupt 
tree that bringeth forth good frmt. 



F For 

each tree is known by its own fruit. 

G The good man out of the good treasiure 
of his heart bringeth forth that which is 
good; and the evil man out of the evil 
treasure bringeth forth that which is evil : 
for out of the abundance of the heart his 
mouth speaketh. 

H And why call ye me, Lord, Lord, and 
do not the things which I say ? 



Document M §14 

A Beware of false prophets, which come 

to you in sheep's clothing, butiinwardly 
are ravening wolves. By their fruits ye 
shall know them. 

B Do men gather 

grapes of thorns, or figs of thistles ? 
C Even 

so every good tree bringeth forth good 

fruit; but the corrupt tree bringeth forth 

evil fruit. 
D A good tree cannot bring forth 

evil fruit, neither can a corrupt tree bring 

forth good fruit. 

E Every tree that bring- 

eth not forth good fruit is hewn down,, 
and cast into the fire. 

F Therefore by their 

fruits ye shall know them. 

G Compare portion C. 



H Not every one that 

saith unto me. Lord, Lord, shall enter into 

the kingdom of heaven; but he that doeth 

the will of my Father which is in heaven. 
I Many will say to me in that day, Lord, 

Lord, did we not prophesy \>y thy name, 
and by thy name cast out devils, and by 
thy name do many mighty works ? And 
then will I profess unto them, I never 
knew you: depart from me, ye that 
work iniquity 



THE SOURCES AND THEIR HISTORY 25 

Which is the more authentic report of the words actually spoken 
by Jesus on this occasion ? What shall be said of the document M 
material which has no parallel in document G, namely, the portions 
A, E, I ? Does that material form another unit, complete in itself, 
dealing with another theme, the subject of "false prophets" ? And is 
that subject treated in the terms of John the Baptist, portion E com- 
pared with G §iB end ? Do the two parts of the M account form a 
single consistent whole, the unity of which would not be called in 
question were it not for the document G account ? Which record 
forms the more natural and normal conclusion to the Sermon on the 
Mount? If Jesus thus referred to ''false prophets" whom did he 
mean? Of those sayings which are common to both documents 
which form seems the more authentic ?^ 

C. DOCUMENT G COMPARED WITH DOCUMENT P 

Document G has nothing in common with Document P. 

d. document g compared with unknown sources 
The Genealogy of Jesus 

DOCtTMENT G §3 

And Jesus himself, when he began io teach, was about thirty years of age, being the son [[(as was sup- 
posed)]] of Joseph, the son of Heli, the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, 
the son of Joseph, the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of 
Naggai, the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 
the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, the son of 
Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, the son of Jesus, the son of 
Eliezer, the son of Jorim, the son of Matthat, the son of Levi, the son of Symeon, the son of Judas, the 
son of Joseph, the son of Jonam, the son of Eliakim, the son of Melea, the son of Menna, the son of 
Mattatha, the son of Nathan, the son of David, the son of Jesse, the son of Obed, the son of Boaz, the 
son of Salmon, the son of Nahshon, the son of Amminadab, the son of Ami, the son of Hezron, the son of 
Perez, the son of Judah, the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son 
of Nahor, the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, the son 
of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, the son of Methu- 
selah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, the son of Enos,i the 
son of Seth, the son of Adam, the son of God. 

Since this genealogy of Jesus is not in the Gospel of Matthew, it 
may not be affirmed with certainty that it was a part of document G.^ 
But if not in G why did Luke place it between certain portions of G 
instead of at some point in the narrative of the birth, infancy, and 
youth of Jesus ? Its introductory words fit it for the place that it holds 
between certain sections of G. If those words were in some source 
other than G, must not that source have passed already beyond the 
narration of the period of private life ? If so, does not that fact deter- 

' For a discussion of these and other questions raised by the passage, see pp. 
216-18. 

2 See p. 5, n. i. 



26 THE TEACHING OF JESUS ABOUT THE FUTURE 

mine that this genealogy is from another source than that which gave 
Luke his infancy narratives since that source contributes nothing sub- 
sequent to the youth of Jesus ? If those introductory words were not 
in the source which suppHed the genealogy, why should Luke fashion 
them in order to place the genealogy out of its most normal setting ? 
Is it more reasonable or less to assume rather that the genealogy with 
its introduction about the beginning of Jesus' work stood in docu- 
ment G, and that Luke adapted it for his use in the light of his 
infancy narratives by adding as parenthesis the words "as was sup- 
posed" ? If so, what is the relation of the document G conception 
of the generation of Jesus to that set forth by the infancy sections of 
Matthew and Luke ? 

//. Document M compared with Other Documents 

A. DOCUMENT M COMPARED WITH DOCUMENT G 

Comparisons have been made under I : B above. 

b. document m compared with document mk 
The Right Eye and the Right Hand 

Document M §5 Document MK 9: 42-48 

A Ye have heard that it was said, Thou shalt 
not commit adultery: but I say unto you, that 
every one that looketh on a woman to lust after 
her hath committed adultery with her already 
in his heart. 

B And whosoever shall cause one of these little 

ones that believe on me to stumble, it were 

better for him if a great millstone were hanged 

about his neck, and he were cast into the sea. 

C And if thy right eye causeth thee to stumble, C And if thy hand cause thee to stumble, cut it 

pluck it out, and cast it from thee: for it is off: it is good for thee to enter into life maimed, 

profitable for thee that one of thy members rather than having thy two hands to go into 

should perish, and not thy whole body be cast hell, into the unquenchable fire. And if thy 

into hell. And if thy right hand causeth thee foot cause thee to stumble, cut it off: it is good 

to stumble, cut it off, and cast it from thee: for for thee to enter into life halt, rather than hav- 

it is profitable for thee that one of thy members ing thy two feet to be cast into hell. And if 

should perish, and not thy whole body go into thine eye cause thee to stumble, cast it out: it 

hell. is good for thee to enter into the kingdom of 

God with one eye, rather than having two eyes 
to be cast into hell; where their worm dieth 
not, and the fire is not quenched. 

Which document has the sayings of portion C in their true context ? 
Or is it to be held that the sayings were spoken on two different occa- 
sions ? Does the MK context, portion B, naturally support this con- 
clusion ? Or shall it be said that the connection in MK is dependent 
wholly upon the common presence in B and C of the single word 
"stumble" ? What relation does hand, foot, or eye bear to causing 
"one of these little ones that believe on me" to stumble ? What rela- 



THE SOURCES AND THEIR HISTORY 



27 



tion does eye or hand have to adultery, as defined by Jesus ? Does 
document M show the true, original context of the sayings, and docu- 
ment MK illustrate how a strong, vivid saying from Jesus, of an 
easily detachable kind, could find lodgment in a context foreign 
to it ? Does the MK record of the sayings show any accretions ? In 
what direction is the apparent tendency of those words that look like 
aftergrowths ? Does the study of MK 9 : 33-50 strengthen or weaken 
the assumption that these sayings are a part of the words of Jesus upon 
that occasion ?^ 



C. DOCUMENT M COMPARED WITH DOCUMENT P 

I. The Parable of the Talents or Pounds 



Document M §25 



B For it is as when a man, going 
into another country, 



D called his 

own servants, and delivered unto 
them his goods. 

E And unto one 

he gave five talents, to another 
two, to another one; to each 
according to his several ability; 

F and he went on his journey. 
Straightway he that received the 
five talents went and traded with 
them, and made other five tal- 
ents. In like manner he also 
that received the two gained other 
two. But he that received the 
one went away and digged in the 
earth, and hid his lord's money. 



H Now after a long time the lord 
of those servants cometh, and 
maketh a reckoning with them. 



I And he that received the five 
talents came and brought other 
five talents, saying. Lord, thou 
deliveredst unto me five talents; 
lo, I have gained other five tal- 
ents. 



Document P §64 

A And as they heard these 
things, he added and spake a 
parable, because he was nigh to 
Jerusalem, and because they 
supposed that the kingdom of 
God was immediately to appear. 
He said therefore, 

B A certain 

nobleman went into a far coun- 
try, 

C to receive for 

himself a kingdom, and to return. 

D And he called ten servants of 
his, 

E and gave them ten pounds, 
and said unto them. Trade ye 
herewith till I come. 



G _ But his 

citis^ens hated him, and sent an 
ambassage after him, saying. 
We will not that this man reign 
over us. 

H And it came to pass 

when he was come back again, 

having received the kingdom. 

that he commanded these serv- 
ants, unto whom he had given 

the money, to be called to him, 

that he might know what they 

had gained by trading 
I And the 

first came before him, saying, 

Lord, thy pound hath made ten 

pounds more. 



I For a study of these and related questions suggested by the MK form and loca- 
tion of these sayings, see pp. 67-78 and 256-63. 



28 



THE TEACHING OF JESUS ABOUT THE FUTURE 



J His lord said unto him. Well 
done, good and faithful servant : 
thou hast been faithful over a 
few things, I will set thee over 
many things : 

K enter 

thou into the joy of thy lord. 

L And he also that re- 

ceived the two talents came and 
said, Lord, thou deliveredst unto 
me two talents : lo, I have gained 
other two talents. 

M His lord said 

unto him. Well done, good and 
faithful servant; thou hast been 
faithful over a few things, I will 
set thee over many things: 

N enter 

thou into the joy of thy lord. 

O And 

he also that had received the one 
talent came and said, Lord, 1 knew 
thee that thou art a hard man, 
reaping where thou didst not sow, 
and gathering where thou didst 
not scatter: and I was afraid, 
and went away and hid thy talent 
in the earth: lo, thou hast thine 
own. 

P But his lord answered and 

said unto him, Thou wicked and 
slothful servant, thou knewest 
that I reap where I sowed not, 
and gather where I did not 
scatter; thou oughtest therefore 
to have put my money to the 
bankers, and at my coming I 
should have received back mine 
own with interest. 



Q Take ye away 

therefore the talent from him, 
and give it unto him that hath 
the ten talents. 



R For unto every 

one that hath shall be given, and 
he shall have abundance: but 
from him that hath not, even that 
which he hath shall be taken 
away. 



T And cast 

ye out the unprofitable servant 
into the outer darkness; there 
shall be the weeping and gnash- 
ing of teeth 



r And he said unto 

him. Well done, thou good 
servant: because thou wast 
found faithful in a very little, 
have thou authority over ten 
cities. 



L And the second came, 

saying, Thy pound. Lord, hath 
made five pounds. 



M And he said 

unto him also. Be thou also over 
five cities. 



O And another came, 

saying. Lord, behold, here is thy 
pound, which I kept laid up in a 
napkin: for I feared thee, be- 
cause thou art an austere man: 
thou takest up that thou layedst 
not down, and reapest that thou 
didst not sow. 



P He saith unto 

him. Out of thine own mouth 
vdll I judge thee, thou wicked 
servant. Thou knewest that I 
am an austere man, taking up 
that I laid not down, and reaping 
that I did not sow; then where- 
fore gavest thou not ray money 
into the bank, and I at my com- 
ing should have required it with 
interest. 

Q And he said unto them 

that stood by, Take away from 
him the pound, and give it unto 
him that hath the ten pounds, 
And they said unto him. Lord, 
he hath ten pounds. 

R I say unto 

you, that unto every one that hath 
shall be given; but from him 
that hath not, even that which 
he hath shall be taken away 
from him. 



Howbeit these mine 
enemies, which would not that I 
should reign over them, bring 
hither, and slay them before me 



U And when he had thus spoken , 
he went on before, going up to 
Jerusalem. 



Is there any reasonable doubt that these are two accounts of the 
same parable, the differences being due to the fact that they have 
come down to us by two different lines of tradition ? Are the differ- 
ences in detail any greater than those in the two records of the Sermon 



THE SOURCES AND THEIR HISTORY 29 

on the Mount ? Or in the two accounts of the Call of the Four ? 
Or in the two statements of John the Baptist's conception of the work 
of the Christ ? Are the portions peculiar to each document, that is, 
the words set to right and left above, namely, the portions K, N, T and 
C, H + G, S, due to the different settings which the parable came to have 
in the two different documents? Does the parable reach its most 
natural conclusion with the last verse which the two documents have 
in common, portion R ? And are the set-aside verses which follow 
in each document, portions S and T, nothing more^than the expres- 
sion of the complement to certain inserted (set-aside) thoughts which 
have a place earlier in the record ? Is the statement about "receiv- 
ing the kingdom" in P, portions C and H, the result of the introduc- 
tion, portion A, by which the parable is preceded, and is that setting an 
early or a late editorial interpretation of the parable ? At what point 
in his career and to whom is it most likely that Jesus spoke the parable, 
those given by document P or those given by Matthew ? Do the set- 
aside portions have any bearing upon what the parable as a whole 
seems intended to teach? Is the judicial sentence with which the 
document M account of the parable closes one within the authority of 
a man such as the parable supposes ?^ 

2. The Parable of the Great Supper or Marriage Feast 

DocTJMENT M §23 Document P §43 

A And Jesus answered and spake again A And when one of them that sat at meat 
in parables unto them, saying, with him heard these things, he said unto 

him, Blessed is he that shall eat bread in 
the kingdom of God. But he said unto 
him, 

B The king- B A certain man made a great supper; 

dom of heaven is likened unto a certain and he bade many : and he sent forth his 

king, which made a marriage feast for servant at supper time to say to them that 

his son, and sent forth his servants to call were bidden, Come; for all things are now 

them that were bidden to the marriage ready, 
feast : and they would not come. Again 
he sent forth other servants, saying. Tell 
them that are bidden, Behold, I have 
made ready my dinner : my oxen and my 
fatlings are killed, and all things are 
ready: come to the marriage feast. 

C But C And they all with one consent be- 

they made light of it, and went their ways, gan to make excuse. The first said unto 

one to his own farm, another to his mer- ^™, I have bought a field, and I must 

chandise: and the rest laid hold on his needs go out and see it; I pray thee have 

servants, and entreated them shamefully, me excused. And another said, I have 

and killed them. bought five yoke of oxen, and I go to 

prove them; I pray thee have me ex- 
cused. And another said, I have mar- 
ried a wife, and therefore I cannot come. 

D But the king was wroth ; 

and he sent his armies, and destroyed 
those miu-derers, and burned their city. 

* On the problems raised by the two forms of this parable, see pp. 185-205. 



30 



THE TEACHING OF JESUS ABOUT THE FUTURE 



E Then saith he to his servants, The wed- E And the servant came, and told his lord 



ding is ready, but they that were bidden 
were not worthy. Go ye therefore unto 
the partings of the highways, and as many 
as ye shall find, bid to the marriage feast. 
And those servants went out into the 
highways, and gathered together all as 
many as they found, both bad and good : 
and the wedding was filled with guests. 



F But when the king came in to behold the 
guests, he saw there a man which had not 
on a wedding-garment : and he saith unto 
him. Friend, how earnest thou in hither 
not having a wedding-garment ? And he 
was speechless. Then the king said to 
the servants. Bind him hand and foot, 
and cast him out into the outer darkness; 
there shall be the weeping and gnashing 
of teeth. For many are called, but few 
chosen. 



these things. Then the master of the 
house being angry said to his servant. Go 
out quickly into the streets and lanes of 
the city, and bring in hither the poor and 
maimed, and blind and lame. And the 
servant said. Lord, what thou didst com- 
mand is done, and yet there is room. And 
the lord said unto the servant, Go out into 
the highways and hedges, and constrain 
them to come in, that my house may be 
filled. For I say unto you, that none of 
those men which were bidden shall taste of 
my supper 



Which is the more reasonable, to assume that we have here two 
different parables spoken on two separate occasions, or that these are 
two recensions of the one parable, differing in details because they 
have come down through two lines of tradition? Which setting is 
the more natural? Why did Matthew take this parable out of his 
group of document M parables of the kingdom of heaven, M §§15-25, 
and set it down after the parable of document MK 12: 1-12 ? Had 
he any other guide than the internal suggestion of the parable ? And 
if not, shall it be said that the actual setting assigned by document P, 
portion A, is more probably historical ? As to the content of the par- 
able, do the two unparalleled (set-aside) portions of document M call 
forth questions or create difficulties ? May it be said with reason that 
the portion D reflects the experience of history, being a growth upon 
the parable resulting from the destruction of Jerusalem ? Regarded 
as an original part of the parable, is it or is it not unwarrantedly 
drastic treatment ? And is the concluding paragraph of the docu- 
ment M report, portion F, in keeping with the apparent purpose of 
the parable ? Is a guest so pressed to take advantage of an invita- 
tion then to be driven out on the ground of attire ? Has any king 
the power to commit to a fate like that with which the document 
M record closes ? Since a similar fate closed the M record of the 
parable of the Pounds or Talents as against the P record, shall it 
be affirmed that this eschatological feature is a tendency of the M 
document ? 



THE SOURCES AND THEIR HISTORY 31 

3. The Parable of the Ten Virgins 

Document M §24 Document P §27 

Then shall the kingdom of heaven be likened Let your loins be girded about, and your lamps 

unto ten virgins, which took their lamps, and went burning; and be ye yourselves like unto men look- 
forth to meet the bridegroom. And live of them ing for their lord, when he shall return from the 
were foolish, and five were wise. For the foolish, marriage feast; that, when he cometh and knock- 
when they took their lamps, took no oil with them: eth, they may straightway open unto him. Blessed 
but the wise took oil in their vessels with their lamps. are those servants, whom the Lord when he cometh 
Now while the bridegroom tarried, they all slum- shall find watching: verily I say unto you, that 
bered and slept. But at midnight there is a cry, he shall gird himself, and make them sit down to 
Behold, the bridegroom! Come ye forth to meet meat, and shall come and serve them And if he 
him. Then all those virgins arose, and trimmed shall come in the second watch, and if the third, and 
their lamps. And the foolish said unto the wise, find them so, blessed are those servants. 
Give us of your oil; for our lamps are going out. 
But the wise answered, saying, Peradventure there 
mil not be enough for us and you : go ye rather to 
them that sell, and buy for yourselves. And while 
they went away to buy, the bridegroom came; and 
they that were ready went in with him to the mar- 
riage feast; and the door was shut. Afterward 
come also the other virgins, saying, Lord, Lord, 
open to us. But he answered and said. Verily I 
say unto you, I know you not. Watch therefore, 
for ye know not the day nor the hour. 

Ought it to be held without hesitation that the differences between 
the documents in this case demand that these be considered as two 
different parables? Is the likeness between them reducible to so 
small an element that they must be thought of as two differentiated 
treatments of the same theme ? Is that in the P document structurally 
so similar to the majority of Jesus' parables that there is no reason 
to regard it as having undergone modification ? Did the evangelist 
Matthew regard these as two reports of the same parable ? If not, 
why did he take up two of the three associated parables in P §§27-29, 
but drop the third in favor of the document M §24 report of it, Matt. 
24:43 — 25:13? Shall we agree or disagree with the judgment of 
Matthew in this regard ? Which of the two reports retains the purest 
parabolic form? Was a parable dealing with the future of the 
Christian community more likely or less likely to undergo modifica- 
tion in the course of transmission than those sayings and parables 
of Jesus which dealt with moral and religious principles apart from 
prospective history? Apart from P§27, are other traces of the 
original parable of the Ten Virgins to be found in the somewhat con- 
fused §39 of document P? Is P §39 made more intelligible or less 
intelligible by regarding it as the product of a telescoping of parts of 
M §§13, 24? Is this tendency to enlarge the use of certain ideas in 
the parable of the Ten Virgins discoverable elsewhere, say, for in- 
stance, in the portions of M§i4 not paralleled in G§§i5, 16, as 
exhibited in I : B : 3 above ?^ 

^ These and related questions are considered on pp. 185-205. 



32 



THE TEACHING OF JESUS ABOUT THE FUTURE 



4. The Discourse against the Pharisees 



Document M §27 
A Thenspake Jesus to the multi- 
tudes and to his disciples, saying, 



B The scribes and the Pharisees 
sit on Moses' seat: all things 
therefore whatsoever they bid 
you, these do and observe; but 
do not ye after their works: for 
they say, and do not. 



C Yea, they 

bind heavy burdens and grievous 
to be borne, and lay them on 
men's shoulders; but they them- 
selves will not move them with 
their finger. 

D But all their works 

they do' for to be seen of men : for 
they make broad their phy- 
lacteries, and enlarge the borders 
0/ their garments, 

E and love the 

chief place at feasts, and the 
chief seats in the synagogues, 
and the salutations in the market- 
places. 



Document P §18' 

A Now as he spake, a Pharisee 
asketh him to dine with him: 
and he went in, and sat down 
to meat. And when the Phar- 
isee saw it, he marvelled that 
he had not first washed before 
dinner. And the Lord said unto 
him, 



Document MK 12:38-40 
And in his teaching he said, 



C And one of the lawyers an- 
swering saith unto him. Master, 
in saying this thou reproachest 
us also. And he said. Woe unto 
you lawyers also! for ye lade 
men with burdens grievous to be 
borne, and ye yourselves touch 
not the burdens with one of your 
fingers. 



E Woe unto you Pharisees ! for 
ye love the chief seats in the 
synagogues, and the salutations 
in the market-places. 



E Beware of the scribes, which 
desire to walk in long robes, and 
to have salutations in the market- 
places, and chief seats in the 
synagogues, and chief places at 
feasts : 

F they which devour 

widows' houses, and for a pre- 
tence make long prayers; these 
shall receive greater condemna- 
tion. 

G and to be called of 

men Rabbi. But be not ye 
called Rabbi : for one is your 
teacher, and all ye are brethren. 
And call no man your father 
on the earth: for one is your 
Father, which is in heaven. 
Neither be ye called masters : for 
one is your master, even the 
Christ. But he that is greatest 
among you shall be your servant. 
And whosoever shall exalt him- 
self shall be humbled; and who- 
soever shall humble himself 
shall be exalted. 

H But woe unto 

you, scribes and Pharisees, hypo- 
crites ! because ye shut the king- 
dom of heaven against men : for 
ye enter not in yourselves, neither 
suffer ye them that are entering 
in to enter. 

I Woe unto you, scribes and 
Pharisees, hypocrites! for ye 
compass sea and land to make 
one proselyte; and when he is 
become so, ye make him twofold 
more a son of hell than your- 
selves. 

Woe unto you, ye blind guides, 

I The document M order of sayings is followed; therefore P here is not set down 
in its own order. 



H Woe unto you lawyers ! for ye 
took away the key of knowledge : 
ye entered not in yourselves, and 
them that were entering in ye 
hindered. 



THE SOURCES AND THEIR HISTORY 



33 



which say, WTiosoever shall 
swear by the temple, it is nothing; 
but whosoever shall swear by the 
gold of the temple, he is a debtor. 
Ye fools and blind: for whether 
is greater, the gold, or the temple 
that hath sanctified the gold ? 
And, Whosoever shall swear by 
the altar, it is nothing; but 
whosoever shall swear by the 
gift that is upon it, he is a debtor. 
Ye blind: for whether is greater, 
the gift, or the altar that sancti- 
fieth the gift ? He therefore that 
sweareth by the altar, sweareth 
by it, and by all things thereon. 
And he that sweareth by the 
temple, sweareth by it, and by 
him that dwelleth therein. And 
he that sweareth by the heaven, 
sweareth by the throne of God, 
and by him that sitteth thereon. 

J Woe unto you, scribes and 
Pharisees, hypocrites ! for ye tithe 
mint and anise and cummin, and 
have left undone the weightier 
matters of the law, judgement, 
and mercy, and faith: but these 
ye ought to have done, and not to 
have left the other undone. Ye 
blind guides, which strain out 
the gnat, and swallow the camel. 

K Woe unto you, scribes and 
Pharisees, hypocrites! for ye 
cleanse the outside of the cup 
and of the platter, but within 
they are full from extortion and 
excess. Thou blind Pharisee, 
cleanse first the inside of the cup 
and of the platter, that the out- 
side thereof may become clean 
also. 

L Woe unto you, scribes and 
Pharisees, hypocrites! for ye 
are like unto whited sepulchres, 
which outwardly appear beauti- 
ful, but inwardly are full of dead 
men's bones, and of all unclean- 
ness. Even so ye also outwardly 
appear righteous unto men, but 
inwardly ye are full of hypocrisy 
and iniquity. 

M Woe unto you, scribes and 
Pharisees, hypocrites! for ye 
build the sepulchres of the proph- 
ets, and garnish the tombs of 
the righteous, and say. If we 
had been in the days of our 
fathers, we should not have been 
partakers with them in the blood 
of the prophets. Wherefore ye 
witness to yourselves, that ye are 
sons of them that slew the proph- 
ets. 

N Fill ye up then the mea- 
sure of your fathers. Ye ser- 
pents, ye offspring of vipers, how 
shall ye escape the judgement of 
hell? 



J But woe unto you Pharisees! 
For ye tithe mint and rue and 
every herb, and pass over judge- 
ment and the love of God: but 
these ought ye to have done, and 
not to leave the other undone. 



K Now do ye Pharisees cleanse 
the outside of the cup and of the 
platter; but your inward part is 
full of extortion and wickedness. 
Ye foolish ones, did not he that 
made the outside make the inside 
also? Howbeit give for alms 
those things which are within; 
and behold, all things are clean 
unto you. 

L Woe unto you I for ye are as 
the tombs which appear not. and 
the men that walk over them 
know it not. 



M Woe unto you! for ye build 
the tombs of the prophets, and 
your fathers killed them. So ye 
are witnesses and consent unto 
the works of your fathers: for 
they killed them, and ye build 
their tombs. 



N Therefore also said the wis- 
dom of God, I will send unto 
them prophets and apostles; and 
some of them they shall kill and 
persecute; that the blood of all 
the prophets, which was shed 
from the foundation of the world, 
may be required of this genera- 
tion; from the blood of Abel 
unto the blood of Zachariah, who 
perished between the altar and 
the sanctuary; yea, I say unto 
you, it shall be required of this 
generation 



34 THE TEACHING OF JESUS ABOUT THE FUTURE 

So large a part of the discourse against the Pharisees as reported by 
the Gospel of Matthew is without parallels in the other gospels as to 
make it apparent that he drew in large measure from another source, 
document M. But it may not be asserted that what he has in com- 
mon with documents P or MK he received from P or MK. To decide 
that problem requires, on the one hand, a study of all the passages 
in the Gospel of Matthew which are derivable from document P, for 
the determination of how closely Matthew is accustomed to follow 
his document in verbal details; and it requires, on the other hand, 
an examination of those sayings which in the above discourse are 
common to P and Matthew, for the determination of the question 
whether they show a wider divergence from P than is the case in any 
other sayings derivable from P. Such a comparative study seems 
to put it beyond reasonable doubt that document M contained sub- 
stantially every saying in both P and MK on this subject.' The very 
notable superiority of the report as above credited to document M, 
both in the clearness and forcefulness of individual sayings and in the 
orderliness of the thought as a whole, is evident on a superficial exam- 
ination. And it recalls the superiority, in similar features, of the 
document M account of the Sermon on the Mount as compared with 
document G. That Matthew made use of the P report before com- 
pleting his record of the discourse is discoverable, however, by observ- 
ing that he added to the document M report that saying which stands 
above as the close to the P report. Matt. 23:34-36. And to this he 
added yet another document P paragraph, P §426. 

As to the chronological setting of the discourse, neither document 
M nor document MK gives it so precise an introduction as to require 
its location in connection with some event, though MK puts it in a 
suitable general period and in relation to preceding events which are 
fitting. Document P, however, sets it in very definite relation with 
specific occurrences, portion A. Did Jesus speak twice on the theme, 
or must it be held that such outspoken denunciation of the religious 
leaders was probably reserved by Jesus until the closing days, as the 
MK record" suggests ? And are the document P introductions an 
endeavor, probably preceding the Lukan use of the document, to give 
narrative setting to sayings ? Does the document P reference to 
Jesus as '^the Lord" in this introduction, and in other introductions to 

^ See p. 5, n. I. 



THE SOURCES AND THEIR HISTORY 35 

sayings in P, imply that these introductions took form late in the 
history of the tradition ?^ 

It will be observed that the document M report of the discourse 
ends in portion N with a statement of fate for the scathed Pharisees 
and scribes very different from that which is assigned to them by 
document P, portion N. In the latter there is a prediction of the 
coming upon that generation of some calamitous retribution for 
their headstrong and violent opposition to a messenger who might 
have proved the national savior from messianic fanaticism. This 
found its adequate fulfilment in the destruction of Jerusalem and the 
national life by the Romans in a. d. 70. But in document M the fate 
of the Pharisees seems to be carried over into another world, ''how 
shall ye escape the judgement of hell ?" Does the evidence which has 
been accumulating stamp document M as having a strong cschatologi- 
cal tendency ? There is the eschatological close to the Sermon on 
the Mount, I:B:3 above, unsupported by document G. There is 
the eschatological close to the parable of the Talents or Pounds 
together with certain eschatological phrases in the body of it, II : C : i 
above, unsupported by document P. There is the eschatological 
close to the parable of the Great Supper or Marriage Feast, II : C : 2 
above, apparently foreign to the thought of the parable and unsup- 
ported by document P. And now the discourse against the Pharisees 
is marked by the same type of conclusion, not only unsupported by 
P, but against the testimony of P to a very different conclusion. In 
the face of these phenomena, shall it be affirmed that document M 
seems to exhibit a marked movement toward the emphasis of the 
eschatological element ? It is worth observing also that the strongest 
statements attributed to Jesus in the support of the Old Testament 
law are derived from document M, M §3 and the first non-paralleled 
portion (B) of M §27 above. 

5. Certain Minor Sayings 

Document M §2 Document P §45 Document MK 9 : 50 

Ye are the salt of the earth: Salt therefore is good: but if Salt is good: but if the salt have 

but if the salt have lost its savour, even the salt have lost its savour, lost its saltness, wherewith will ye 

wherewith shall it be salted ? it wherewith shall it be seasoned ? season it ? Have salt in yourselves, 

is thenceforth good for nothing. It is fit neither for the land nor for and be at peace one with another, 

but to be cast out and trodden the dunghill: mew cast it out. He 

under foot of men. that hath ears to hear, let him 

hear. 

I Of the thirteen instances in the Synoptics, ten are in document P and all of 
them in the Gospel of Luke. The single instance of a disciple speaking of Jesus as 
"the Lord" also is peculiar to Luke (Luke 24:34). 



36 THE TEACHING OF JESUS ABOUT THE FUTURE 

Document M §2 Document P §17 Document Mk 4:21 

Ye are the light of the world. 
A city set on a hill cannot be hid. 

Neither do men light a lamp, and No man, when he hath lighted And he said unto them, Is the 
put it under the bushel, but on a lamp, putteth it in a cellar, lamp brought to be put under the 
the stand; and it shineth unto all neither under the bushel, but on bushel, or under the bed, and not 
that are in the house. Even so the stand, that they which enter to be put on the stand ? 
let your light shine before men, in may see the light, 
that they may see your good 
works, and glorify your Father 
which is in heaven. 

DocuKENT M §3 Document P §51 

Think not that I came to destroy 
the law or the prophets: I came 
not to destroy, but to fulfil. For 

verily I say unto you, Till heaven But it is easier for heaven and 
and earth pass away, one jot or earth to pass away, than for one 
one tittle shall in no wise pass tittle of the law to fall, 
away from the law, till all things 
be accomplished. 

Of these three sayings which follow consecutively in the Gospel 
of Matthew it may not be afhrmed that those portions which are 
found in document P did appear also in document M, for obviously 
Matthew may have taken them from P, or, indeed, two of them from 
document MK. It is largely a question for personal decision as to 
the degree in which they seem an integral and essential part of their 
present context in Matthew. They are all sayings of a kind that 
permits their transmission in completely detached form; at the same 
time they seem, on the whole, natural parts of the paragraphs in which 
they now stand in Matthew. No one of the three bears close relation 
to its context in document P; therefore, on the testimony of docu- 
ment P, they would not very reasonably be regarded as sayings repeated 
on different occasions. Of the two which are also in document MK 
it is to be said that each of them is there found in an appropriate con- 
text. The first forms an impressive close to Jesus' rebuke of the 
disciples for their contention about place, MK 9: 33-50; the second is 
an integral part of a unified paragraph, MK 4:21-25, which is re- 
garded by Luke as so essential a part of the discourse that he takes 
it up there despite its reappearance in document P. Perhaps the 
saying about "salt" was twice spoken, once as M §2 and again as 
MK 9:5o=P§45. It may have been the same with that about 
''light," once as M §2 = P §17 and again as MK 4:21. A decision 
is not essential for the purposes of the present study. 

///. Document MK compared with Other Documents 

A. DOCUMENT MK COMPARED WITH DOCUMENT G 

Comparisons have been made under I : A above. 



THE SOURCES AND THEIR HISTORY 



37 



B. DOCUMENT MK COMPARED WITH DOCUMENT M 

Comparisons have been made under II : B above. 

C. DOCUMENT MK COMPARED WITH DOCUMENT P 

I. Comparisons Where Sayings Occur not Only in MK and P but in M 
Also Are Made under ii:C:4, 5 above, and under 21 Below 

2. The Mission of the Disciples 



Document MK §31 
A And he called unto him the twelve, and began 
to send them forth by two and two ; and he gave 
them authority over the unclean spirits; 



C and he 

charged them that they should take nothing for 
their journey, save a staff only, no bread, no 
wallet, no money in their purse; but to go shod 
with sandals: and, said he, put not on two coats. 

D And he said unto them, Wheresoever ye enter 
into a house, there abide till ye depart thence. 



F And 

whatsoever place shall not receive you, and they 
hear you not, as ye go forth thence, shake off the 
dust that is under your feet for a testimony unto 
them. 



Document P §§3, 4 

A Now after these things the Lord appointed 

seventy others, and sent them two and two before 

his face into every city and place, whither he him^ 

self was about to come. 

B And he said unto them, 

The harvest is plenteous, but the labourers are 
few: pray ye therefore the Lord of the harvest, 
that he send forth labourers into his harvest. Go 
your ways : behold, I send you forth as lambs in 
the midst of wolves. 

C Carry no purse, no wallet, no 

shoes: and salute no man on the way. 



D And into 

whatsoever house ye shall enter, first say. Peace 
be to this house. And if a son of peace be there, 
your peace shall rest upon him: but if not, it shall 
turn to you again. And in that same house re- 
main, eating and drinking such things as they 
give: for the labourer is worthy of his hire. Go 
not from house to house. 

E And into whatsoever city 

ye enter, and they receive you, eat such things as 
are set before you: and heal the sick that are 
therein, and say unto them. The kingdom of God 
is come nigh unto you. 

F But into whatsoever city 

ye shall enter, and they receive you not, go out into 
the streets thereof and say, Even the dust from 
your city, that cleaveth to our feet, we do wipe oflE 
against you : howbeit know this, that the kingdom 
of God is come nigh. I say unto you, It shall be 
more tolerable in that day for Sodom, than for that 
city. 



It is perhaps impossible v/ith the evidence at hand in these days 
to determine whether the disciples made one or more than one tour in 
the lifetime of Jesus. Does the fact that no single document knows 
of more than one tour suggest that there was one only ? Apart from 
the numbers that are said to have been sent out, do the other details 
of the narrative require that it be held that there were two distinct 
tours? As has been seen, Matthew solved the problem by com- 
bining documents MK and P on this subject. Matt. 9 : 37 — 10 : 16. The 
number sent out he did not have to record since he did not represent 
the instructions as applying to a mission within the Ufetime of Jesus. 
Because Luke was faithful to his documents as units he included both 



38 THE TEACHING OF JESUS ABOUT THE FUTURE 

tours, apparently recognizing that an omission from either MK or P, 
in this case, would destroy the contextual relations. 

3. Reception in the Mission 

Document MK 9:37 Document P §6 

WEosoever shall receive one of such little chil- He that heareth you heareth me ; and he that re- 

dren in my name, receiveth me: and whosoever re- jected you rejecteth me; and he that rejecteth me 

ceiveth me, receiveth not me, but him that sent me. rejecteth him that sent me. 

In document P the saying is a part of that discourse which was 
spoken in connection with the mission; in document MK it is a part 
of the rebuke of the Twelve because of their ambitions for place. Do 
both the form and the setting require it to be regarded as a repeated 
saying ? If so, what does it mean in its MK context ? How can it 
be normally interpreted and yet held to bear a definite relation to the 
problem with which Jesus was dealing at that time, unworthy ambi- 
tion in the disciples ? Precisely stated, what does it mean to " receive 
one of such little children in my name" ? And how is such receiving 
a receiving of Jesus ? Would the MK verse be freed from the diffi- 
culties now inherent if "one of such little children" were regarded as 
an equivalent for "a disciple of mine" ? Would its thought then be 
substantially different from that of the P parallel ? But even with 
such an understanding of the content of "one of such little children" 
is the verse appropriate to the occasion to which MK assigns it ? 
Does its sole fitness for its present context depend upon the phrase 
"one of such little children" ? How interpret the MK verse so that 
the act for which it calls is both intelligible and practicable, and at 
the same time calculated to be a rebuke to ambitious disciples ?' 

4. The Charge of League with Beelzebub 

Document MK§i8 Document P §16 

A And he was casting out a devil which was 
dumb. And it came to pass, when the devil was 
gone out, the dumb man spake; and the multi- 
tudes marvelled. 
B And the scribes which came down from Jeru- B But some of them said, By 

salem said. He hath Beelzebub, and, By the prince Beelzebub the prince of the devils casteth he out 
of the devils casteth he out the devils. devils. 

C And others, tempting him, sought of him 

a sign from heaven. 

D And he D But he, knowing their 

called them unto him, and said unto them in thoughts, said unto them. Every kingdom divided 

parables. How can Satan cast. out Satan? And against itself is brought to desolation; and a 

if a kingdom be divided against itself, that king- house divided against a house falleth. And if 

dom cannot stand. And if a house be divided Satan also is divided against himself, how shall 

against itself, that house will not be able to stand. his kingdom stand ? because ye say that I cast out 

And if Satan hath risen up against himself, and devils by Beelzebub, 
is divided, he cannot stand, but hath an end. 

^ The difficulties which seem to confront one who would find a satisfying interpre- 
tation for the saying in MK are considered on pp. 67-78. 



THE SOURCES AND THEIR HISTORY 



39 



F But 

no one can enter into the house of the strong man, 
and spoil liis goods, except he first bind the strong 
man; and then he will spoil his house. 



H VerUy I 

say unto you, All their sins shall be forgiven unto 
the sons of men, and their blasphemies wherewith 
soever they shall blaspheme: but whosoever shall 
blaspheme against the Holy Spirit hath never 
forgiveness, but is guilty of an eternal sin: because 
they said, He hath an unclean spirit. 



E And if I by Beelzebub cast 

out devils, by whom do your sons cast them out ? 
therefore shall they be your judges. But if I by the 
finger of God cast out devils, then is the kingdom 
of God come upon you. 

F _ When the strong man fully armed 

guardeth his own court, his goods are in peace : but 
when a stronger than he shall come upon him, and 
overcome him, he taketh from him his whole 
armour wherein he trusted, and divideth his 
spoils. 

G He that is not with me is against me; and 

he that gathereth not with me scattereth. 

Document P §21 

H And every one who shall speak a word against 
the Son of man, it shall be forgiven him : but unto 
him that blasphemeth against the Holy Spirit it 
shall not be forgiven. 



The extreme faithfulness of the evangelist Luke to the order of 
his documents as he found them is perhaps nowhere better illustrated 
than in his apparent unwillingness to disturb P even to the extent of 
bringing P §21 into such relation to P §16 as would give him the con- 
text corresponding to that of document MK. This is remarkable, 
especially when it is observed how fundamentally P §21 is related in 
thought to P §16, a relation so close that it would occur to a reader 
apart from its suggestion by document MK. It is not as if P §21 
were contextually related also in its present position, for this will 
hardly be held. How very different is the method of Matthew, who 
unites MK§i8, P§i6, and P§2i into a continuous narrative. Matt. 
12 : 22-32. It will be agreed that the P contributions to this narrative 
are of the very highest significance. 



5. The True Kindred of Jesus 



Document MK §19 

And there come his mother and his brethren; 
and, standing without, they sent unto him, calling 
him. And a multitude was sitting about him; and 
they say unto him. Behold, thy mother and thy 
brethren without seek for thee. And he answereth 
them, and saith. Who is my mother and my bre- 
thren ? And looking round on them which sat 
round about him, he saith. Behold, my mother 
and my brethren! For whosoever shall do the 
will of God, the same is my brother, and sister, 
and mother. 



Document P §16 

And it came to pass, as he said these things, a 
certain woman out of the multitude lifted up her 
voice, and said unto him. Blessed is the womb 
that bare thee, and the breasts which thou didst 
suck. But he said. Yea rather, blessed are they 
that hear the word of God, and keep it. j 



Because in document MK this paragraph is the sequel to the 
charge of league with Beelzebub, and in document P is a part of the 
section relating that charge, it was suggested at a previous point in 
this study that these are two differing accounts of one event. This 



40 THE TEACHING OF JESUS ABOUT THE FUTURE 

cannot be demonstrated, but its possibility suggests the setting of the 
two records in parallelism. 

6. A Sign from Heaven 

Document MK 8:ii, 12 Document P §16 

A And the Pharisees came forth, and began to A And others, tempting him, sought of him a sign 
question with him, seeking of him a sign from from heaven, 

heaven, tempting him. 

B And he sighed deeply in B And when the multitudes were gathering to- 

his spirit, and saith. Why doth this generation gether unto him, he began to say, This generation 

seek a sign ? verily I say unto you. There shall no is an evil generation: it seeketh after a sign; and 

sign be given unto this generation. there shall no sign be given to it 

C but the sign of 

Jonah. For even as Jonah became a sign unto 
the Ninevites, so shall also the Son of man be to 
this generation. 

Does the documentary evidence require that this request and reply 
be considered as repeated on two different occasions ? Certainly the 
influence of the document P record is to be seen in the case of Mat- 
thew, who in taking over the narrative at the document MK point, 
MK 8:ii-i3 = Matt. 16:1-4, added ''but the sign of Jonah." 

7. The Leaven of the Pharisees 

Document MK 8:14-17 Document P §19 

And they forgot to take bread; and they had not And when he was come out from thence, the 

in the boat with them more than one loaf. And he scribes and the Pharisees began to press uponf/jjw 

charged them, saying. Take heed, beware of the vehemently, and to provoke him to speak of many 

leaven of the Pharisees and the leaven of Herod. things; laying wait for him, to catch something out 

And they reasoned one with another, saying. We of his mouth. 

have no bread. And Jesus perceiving it saith un- In the mean time, when the many thousands of 

to them, Why reason ye, because ye have no bread ? the multitude were gathered together, insomuch 

do ye not yet perceive, neither understand ? have that they trode one upon another, he began to say 

ye your heart hardened ? unto his disciples first of all. Beware ye of the leaven 

of the Pharisees, which is hypocrisy. 

Is the circumstantiality of setting such as demands the belief that 
this saying was spoken twice ? What bearing on the question has the 
fact that the following section in document P forms only an apparent 
and artificial junction with this saying ? And if the discourse against 
the Pharisees which forms the preceding section in P was spoken in 
the last days of Jesus' public activity rather than here, as is suggested 
by document MK, what remains of the P setting of this saying? 
If P §18 belongs elsewhere and P §17 is related in thought neither to 
P§i8 nor to P§i6, this saying in P§i9 may once have stood in 
immediate conjunction with the reply of Jesus to a request for a sign, 
P §i6K-N, as it does also in the MK document, MK 8:11-17. It is 
a saying which would easily be remembered and handed down apart 
from any original context; but also, it may be said, one which may 
have come more than once from the lips of Jesus. 



THE SOURCES AND THEIR HISTORY 41 

8. The Mystery of the Kingdom of God 

Document MK §21 Document P §20 
And he said unto them, Is the lamp brought to 

be put under the bushel, or under the bed, and not But there is nothing covered up, that shall not 

to be put on the stand? For there is nothing hid, be revealed: and hid, that shall not be known. 

save that it should be manifested; neither v?as Wherefore, whatsoever ye have said in the darkness 

anything made secret, but that it should come to shall be heard in the light; and what ye have spoken 

light. If any man hath ears to hear, let him hear. in the ear in the inner chambers shall be proclaimed 

And he said unto them. Take heed what ye hear: upon the housetops 

Each setting of this saying about the hid and secret or covered 
which is to be manifested or revealed in the future is appropriate, yet 
the two settings are very different. That of MK belongs to the period 
when ''the mystery of the kingdom" was being revealed to the dis- 
ciples themselves; that of document P to the time when the disciples 
were being instructed to speak freely of that "mystery" to others, in 
the prosecution of the mission about which Jesus was instructing 
them. Each appearance of the saying sheds light upon its meaning 
in its other context. Both illuminate the thought of Jesus in his 
phrase "the mystery of the kingdom of God." 

9. Confession or Denial under Persecution 

Document MK 8:38 Document P §20 

A And I say unto you. Every one who shall con- 
fess me before men, him shall the Son of man also 
confess before the angels of God: 

B For whosoever shall be ashamed of me and of B but he that deni- 

my words in this adulterous and sinful generation, eth me in the presence of men shall be denied in 

the Son of man also shall be ashamed of him, the presence of the angels of God. 

when he cometh in the glory of his Father with the 
holy angels 

As the conclusion of a considerable body of sayings on the mission 
of the disciples and the attendant persecutions, P §20, these words 
of Jesus have a highly appropriate, historical setting. May the 
same be said about their place in document MK ? Apart from the 
saying in MK 9 : i, by which these words are followed, do they bear a 
close relation in thought to their context, MK 8 : 34 — 9 : i ? Is the 
mission of the disciples the theme of the conversation of Jesus on this 
occasion ? When he speaks of losing the life, MK 8:35, does he refer 
solely or primarily to the destruction of the life of the body by persecu- 
tors ? Yet, under drastic persecution might not the early community 
take the words to refer practically altogether to violence to the body ? 
If so, would this saying about denial tend to steady the faltering, and 
because of this value become attached to these words which were 
taken to refer to persecution ? And was further comfort found in the 



42 THE TEACHING OF JESUS ABOUT THE FUTURE 

attached promise, MK 9:1? Is it unreasonable to regard both MK 
8 : 38 and 9 : i as genuine sayings of Jesus which have found a place at 
this point in document MK not because they were spoken in connec- 
tion with what precedes but because what precedes was taken to refer 
primarily to the treatment of the disciples by their persecutors ? And 
does the difference in form between the above MK and P reports of 
the saying result from the fact that the MK record is contiguous 
to the saying in MK 9:1?^ 

10. The Blasphemy against the Holy Spirit 

Document MK§i8 Document P §21 

Verily I say unto you, All their sins shall be for- And every one who shall speak a word against 

given unto the sons of men, and their blasphemies the Son of man, it shall be forgiven him: but unto 

wherewith soever they shall blaspheme: but who- him that blasphemeth against the Holy Spirit it 

soever shall blaspheme against the Holy Spirit hath shall not be forgiven, 
never forgiveness, but is guilty of an eternal sin: 

It has been observed that this saying seems to have its true context 
in MK §18. Its lack of thought relation to P §§20, 22 seems evident. 
As to the verbal form of the saying, it may be a question which report 
more accurately expresses the probable thought of Jesus. 

11. Attitude of Disciples under Prosecution 

Document MK 13 : 11 Document P §22 

And when they lead you to judgement, and deliver And when they bring you before the synagogues , 

you up, be not anxious beforehand what ye shall and the rulers, and the authorities, be not anxious 

speak: but whatsoever shall be given you in that how or what ye shall answer, or what ye shall say: 

hour, that speak ye: for it is not ye that speak, but for the Holy Spirit shall teach you in that very 

the Holy Ghost. hour what ye ought to say. 

Though it seems difficult to hold that P §21 is related in thought 
to either P §20 or P §22, there seems to be very close affinity between 
P §§22 and P §20, that is, a single consistent topic results from the 
assignment of P §21 to the document MK context, and the bringing 
together of the two sections of document P which are separated by it. 
This theme is the mission of the disciples and the attendant persecu- 
tions. But this is precisely the theme of the paragraph in document 
MK to which the above saying belongs, MK 13:9-13. Shall it be 
held then that Jesus spoke twice on this subject ? Theoretically 
there is nothing against this general supposition. The evangelist 
Matthew decided to represent Jesus as treating the theme once fully, 
and again by mere brief reference. To this end he combined docu- 

' The problems raised by the context of this saying in document MK are con- 
sidered on pp. 79-81. 



THE SOURCES AND THEIR HISTORY 43 

ment MK 13:9-13 with document P §§20, 22 and with such other 
sayings on the subject as he could find in his sources from first to 
last, Matt. 9 : 35 — 10 : 42. Ought we to concur in his judgment on this 
problem? Are the portions P §§20, 22 so bound up with their con- 
text that it must be supposed that they were spoken at the indefinite 
time indicated by the P document ? At what period in the life of 
Jesus is it most likely that he would deal with the future of his dis- 
ciples, in the last days or at a period when they did not believe that 
he was about to be taken away from them ? Matthew believed that 
P §§28, 29 belonged in the final discourse of Jesus on the future, MK 
13 = Matt. 24, 25, and placed them there. Matt. 24:43-51. Shall we 
agree with his judgment, and take a step farther by suggesting that he 
would better have left MK 13 : 9-13 in its place there and have brought 
to it P §§20, 22, than have placed both in connection with the MK 
account of the sending-out of the disciples as he does ? Does docu- 
ment MK record only a part of the final discourse of Jesus on the 
future, and are other sections of that address in the last hours to be 
found at different points in the unarticulated but highly valuable docu- 
ment P ? Does the comparison of the two above reports of a saying 
about attitude under prosecution require that such a possibility be 
considered ?^ 

12. The Baptism of Jesus 

Document MK 10:38, 39 Document P §31 

But Jesus said unto them, Ye know not what ye I came to cast fire upon the earth; and what will 

ask. Are ye able to drink the cup that I drink ? or T, if it is already kindled ? But I have a baptism 
to be baptized with the baptism that I am baptized to be baptized with; and how am I straitened till it 
with ? And they said unto him. We are able. And be accomplished! 
Jesus said unto them, The cup that I drink ye shall 
drink; and with the baptism that I am baptized 
withal shall ye be baptized: 

Both form and context necessitate the conclusion that a thought of 
Jesus is expressed here to which he gave utterance on more than one 
occasion. But since the occasion of the document P saying is not 
made clear, it may not now be learned with certainty. What follows 
in P, Matthew placed with other sayings that seemed to deal with the 
period of the mission, Matt., chap. lo; what precedes, Matthew believed 
to have a better place in the final discourse on the future. Matt., 
chaps. 24, 25. Since Matthew's treatment of the mission in Matt., 
chap. TO, was future, and not present as in document MK at that point, 

I The whole subject is reviewed on pp. 140-49, 202-5. 



44 THE TEACHING OF JESUS ABOUT THE FUTURE 

he involved himself in no serious inconsistency by thus separating allied 
material in P. But in the process P §§30, 31 were dropped out by 
Matthew, the latter probably for the same reason as led him to omit 
the references to baptism when taking over the document MK report 
as Matt. 20:22, 23. To what period of the life of Jesus shall it be 
said that P §§30, 31 belong ? Document P neither says nor suggests 
anything decisive in answer. 

13. The Parable of the Mustard Seed 

Document MK §23 Document P §37 

And he said, How shall we liken the kingdom of He said therefore, Unto what is the kingdom of 

God ? or in what parable shall we set it forth Pit G od like ? and whereunto shall I liken it ? It is 

is like a grain of mustard seed, which, when it is like unto a grain of mustard seed, which a man took, 

sown upon the earth, though it be less than all the and cast into his own garden; and it grew, and 

seeds that are upon the earth, yet when it is sown, became a tree; and the birds of the heaven lodged 

groweth up, and becometh greater than all the in the branches thereof, 
herbs, and putteth out great branches; so that the 
birds of the heaven can lodge under the shadow 
thereof. 

Document MK and document M each contain a group of parables 
of the kingdom of God, MK §§20-24, ^ §§15-25. There are none 
in document G. Although document P contains a large number of 
parables, there are two only which are designated as parables of the 
kingdom, those in P §37. Of these, that of the mustard seed is in the 
MK group also. This relates both parables of P §37 fundamentally 
to that MK group. And since the setting of this body of parables in 
document MK is so circumstantial and clear, while the two in P have 
apparently no attachment whatever to their context, our judgment 
may well follow that of ^Matthew in regarding them as parables of 
the same occasion, spoken in exposition of "the mystery of the 
kingdom." 

14. The First Last and the Last First 

Document MK 10:31 Document P §41 

But many that are first shall be last; and the last And behold, there are last which shall be first, 

first. and there are first which shall be last. 

The two contexts are very diiEferent. Luke seems to have decided 
that having used the saying in its document P position he ought not to 
take it up when he found it in the MK document, MK 10:30, 31 = 
Luke 18:30. 

15. The Sabbath Question 

Document MK §15 Document P §43 

And he saith unto them, Is it lawful on the sab- And Jesus answering spake unto the lawyers and 

bath day to do good, or to do harm ? to save a life, Pharisees, saying, Is it lawful to heal on the sabbath, 

or to kiU ? But they held their peace. or not ? But they held their peace. 



THE SOURCES AND THEIR HISTORY 45 

This is a question said to have been raised by Jesus in connection 
with the heahng of a man with a withered hand, document MK, and 
again, document P, a man with the dropsy. 

1 6. The Cost of Discipleship 

Document MK 8:34 Document P §44 

A And he called unto him the multitude with his A Now there went with him great multitudes 
disciples, and said unto them, and he turned, and said unto them, 

B If any man 

Cometh unto me, and hateth not his own father, 
and mother, and wife, and children, and brethren, 
and sisters, yea, and his own life also, he cannot be 
my disciple. 
C If any man would C Whosoever doth not bear his own 

come after me, let him deny himself, and take up cross, and come after me, cannot be my disciple. 

his cross, and follow me. 

It would seem clear from a study of the whole of P §44 that Jesus 
is endeavoring there to define the conditions of discipleship in a broad 
way, and without special reference to the future mission of those 
who were to be propagandists. There is no hint that the require- 
ments outlined are those special ones imposed by a state of persecu- 
tion. They are regarded rather as normal and constant demands 
upon all of those who would be true followers of Jesus. The words 
are addressed to "great multitudes" who are attaching themselves 
to him without a sense of what is involved in discipleship. Similarly 
in MK 8:34-37 Jesus seems engaged in defining his conception of 
discipleship, or, in impersonal terms, "life." The above paralleled 
saying is therefore a repeated saying, forming in each case a part of a 
unified paragraph on discipleship or "life." To this interpretation 
there is perhaps one objection only, the presence of MK 8:38, which 
seems to narrow the thought in what precedes so that its application is 
primarily to the state of persecution. May it reasonably be said 
that, since MK 8 : 38 forms an obstacle to so normal an interpretation 
of both MK 8:34-37 and P §44, it must be regarded, as suggested 
under 9 above, as a saying which has its true context not here but in 
P §20?^ 

17. Divorce with Remarriage defined as Adultery 

Document MK 10:11, 12 Document P §52 

And he saith unto them. Whosoever shall put Every one that putteth away his wife, and mar- 
away his wife, and marry another, committeth rieth another, committeth adultery: and he that 
adultery against her: and if she herself shall put marrieth one that is put away from a husband 
away her husband, and marry another, she com- committeth adultery, 
mitteth adultery. 

I It is not thought worth while to exhibit the appearances of "He that hath ears to 
hear, let him hear" in P §45; MK §§20, 21; M §15. 



46 THE TEACHING OF JESUS ABOUT THE FUTURE 

It seems difficult to find the slightest connection between this say- 
ing and its P context; indeed, it seems to have found about as unfor- 
tunate conjunction as possible, since it comes as close as any utterance 
of Jesus to abrogating the law, P §51. Its setting in MK, however, is 
convincingly historical. But having used P as a whole, Luke did not 
take up what he regarded as the MK equivalent, MK 10:2-12. As 
to the form of the saying, it may not be assumed that because the 
P record is without suitable setting it is therefore inferior in content. 
It will be observed that the MK words, " against her," materially alter 
the sense of the saying, reducing, perhaps, the rigor of the utterance. 
Shall it be said that this is in the line of the movement which is seen 
at its strongest in Matthew, where in the use of this saying he each 
time modifies its apparent rigor by adding "saving for the cause of 
fornication," Matt. 5:32 = P §52; Matt. i9:9 = MK 10:11, 12? 

18. Occasions of Stumbling 

Document MK 9 : 42 Docxjment P §54 

A And he said unto his disciples, It is impossible 

but that occasions of stumbling should come: but 

woe unto him, through whom they come. 

B And whosoever shall cause one of these little B It were well for him if a millstone were hanged 

ones that believe on me to stumble, it were better about his neck, and he were thrown into the sea, 

for him if a great millstone were hanged about his rather than that he should cause one of these little 

neck, and he were cast into the sea. ones to stumble. 

To whom did Jesus refer by the phrase, " these little ones" ? The 
answer is not made clear by the P context; the MK narrative as 
a whole suggests that they are none other than little children, MK 
9 • 3^j 37- Could it be said of a child, of such an age that it might be 
taken in the arms, that it is capable of belief on Jesus — "these little 
ones that believe on me"? And how cause so young a child "to 
stumble" ? By what use of hand, foot, or eye, MK 9 : 43-48 ?' 

19. The Power of Faith 

Document MK ii : 20-23 Document P §55 

A And as they passed by in the morning, they 

saw the fig tree withered away from the roots. 

And Peter calling to remembrance saith unto him, 

Rabbi, behold, the fig tree which thou cursedst is 

withered away. 
B And Jesus answering saith unto B And the apostles said unto the Lord, Increase 

them. Have faith in God. our faith. 

C Verily I say unto you, C And the Lord said. If ye have faith as a 

Whosoever shall say unto this mountain. Be thou grain of mustard seed, ye would say unto this 

taken up and cast into the sea; and shall not doubt sycamine tree. Be thou rooted up, and be thou 

in his heart, but shall believe that what he saith planted in the sea; and it would have obeyed you. 
Cometh to pass; he shall have it. 

^ The problems presented by MK 9:36-50 are considered on pp. 67-78. 



THE SOURCES AND THEIR HISTORY 47 

The saying is definitely related to an event in document MK; can 
the same be said of document P ? Is faith asked for in P in order to 
be able to forgive an offender seven times, P § 54 ? If so, does the 
kind of power in faith which Jesus describes meet that moral need ? 
Does the designation of the disciples as "apostles" suggest that this 
introduction, portion B, is of late origin ? Does "the Lord," portion 
C, suggest the same ? In connection with the withering of a tree 
(portion A), would it be more natural for Jesus to define greater power 
by reference to a greater act on a like object (portion C of document 
P), rather than by reference to the removal of a mountain (portion C 
of document MK) ? What relation does what follows in P §56 bear 
to this saying ? Luke seems to have believed that P and MK refer 
to one event, for, having used P §55, he omitted MK 11:20-25. 
Matthew, on the other hand, finds a place for P by substituting it, 
modified by MK, at Matt. 17 : 20 for MK 9 : 29. 

20. The Way of Llfe 

Document MK 8 : 35-37 Document P §60 

For whosoever would save his life shall lose it; Whosoever shall seek to gain his life shall lose it: 

and whosoever shall lose his life for my sake and the but whosoever shall lose his life shall preseirve it. 
gospel's shall save it. For what doth it profit a 
man, to gain the whole world, and forfeit his life ? 
For what should a man give in exchange for his life ? 

This is a pregnant saying which, from its very nature, one would 
expect to find repeated in the discourses of Jesus. In document MK 
it is part of a strong and searching definition of the conditions of dis- 
cipleship. But is it intelligible in its P context ? There it cannot 
possibly mean more than the life of the body, it would seem. And 
even restricted to that, what meaning has it in the light of that context ? 
Have its two parts any real relation to the conditions which that para- 
graph is describing ? Does this appearance of the saying in a con- 
text so foreign indicate that, at the most, it received in the early 
apostolic age an application to the body alone ? And does this account 
for the addition to this saying in document MK of other sayings of 
Jesus which really were intended by Jesus to have reference to perse- 
cution, namely, MK 8:38 = P §20 end?^ 

I These and related questions are considered on p. 130, n. i. In that connection 
there is brought under review the words of document P §60, "But first must he suffer 
many things and be rejected of this generation," words which deal with a subject 
treated by Jesus in document MK 8:31; 9:31; 10:33. 



48 THE TEACHING OF JESUS ABOUT THE FUTURE 

21. The Law of Increase and Decrease 

Document MK 4:25 Document P §64 Document M §25 

For he that hath, to him shall I say unto you, that unto For unto every one that hath 

be given: and he that hath not, every one that hath shall be shall be given, and he shall have 

from him shall be taken away given; but from him that hath abundance: but from him that 

even that which he hath. not, even that which he hath hath not, even that which he hath 

shall be taken away from him. shall be taken away. 

This saying appears in documents M and P as an integral part of 
the parable of the Pounds or Talents. It is quite as intimately 
bound up with the paragraph in which it appears in document MK. 
In all documents it has reference to the use by the disciples of their 
powers. 

22. The Rise of Messianic Claimants 

Document MK 13:21 Document P §60 

And then if any man shall say unto you, Lo, here And they shall say to you, Lo, there! Lo, here! 

is the Christ; or, Lo, there; believe it not: go not away, nor follow after them: 

As the records now stand, this saying has a place in two widely 
separated and very different contexts. In document MK it is a part 
of the final discourse on the future ; in document P it occurs in a para- 
graph which is connected with the answer of Jesus to the question of 
the Pharisees about the coming of the kingdom of God. Evidently 
the saying refers in both settings to the same future condition, a his- 
torical situation seen and forecast by Jesus. Is it to be regarded as a 
repeated saying, spoken under different circumstances and as a part 
of different prophetic utterances? Or is it possible that between 
P§6o and the thirteenth chapter of document MK there is some 
historical relationship which has been obscured by the settings of 
document P ? Was P §60 so certainly spoken as the outcome and 
continuation of the situation in P §59 that it would be an act of his- 
torical violence to separate them and assign them to different occa- 
sions ? Is it true that the bond between P §59 and P §60 goes deeper 
than the presence in both of the phrase *'Lo, there! Lo, here!"? 
Are the document P settings of the sayings of Jesus as a whole so 
historically convincing that a time relationship must be conceded to 
exist between the saying to the Pharisees in P § 59 and that to the 
disciples in P § 60 ? 

23. The Day of the Son of Man 

Document MK 13:15, 16 Document P §60 

And let him that is on the housetop not go down, In that day, he which shall be on the housetop, 

nor enter in, to take anything out of his house : and and his goods in the house, let him not go down to 

let him that is in the field not return back to take take them away: and let him that is in the field like- 

his cloke. wise not return back. 



THE SOURCES AND THEIR HISTORY 49 

In document MK this saying is applied to the destruction of 
Jerusalem; in document P it forms a part of the vivid description of 
the day of the Son of man. To which of these is it more appropriate ? 
Can any reasonable meaning be found for it in its document MK 
setting ? Does the siege of a city come upon men so suddenly, and 
at once so shut off all opportunity for provision in behalf of flight that 
men must simply stand fixed in the spot where they are when the 
dread hour falls upon them ? Does an army arise as by magic and 
surround a city even while the farmer is absent from the city upon his 
farm, so that he may not return from the field except at the risk of his 
life ? As an integral part of the intended portrayal of the day of the 
Son of man, primarily characterized by suddenness and instan- 
taneousness, this saying is intelligible and most impressive. It seems 
difficult to affirm the same of it when made a portion of definite instruc- 
tions as to a mode of procedure in the time of the siege of Jerusalem. 
The evangelist Luke seems to have felt the incongruity of the saying 
in its document MK context, for he rewrites it at that point in such 
manner as to frame really practicable injunctions for a state of siege, 
Luke 21:21. Ought the presence of this saying in document MK 
to be regarded as another indication that there is some historical rela- 
tion between the discourse in P § 60 and that in the thirteenth chapter 
of document MK ? The fact that the saying is preserved in this dis- 
course of MK, despite its lack of relation to the immediate context 
given it there, suggests strongly that the saying does belong to that 
discourse, and needs only some shift of location within the discourse in 
order to be fitting and intelligible. But where in that discourse as it 
now stands in the thirteenth chapter of document MK can the saying 
be placed with satisfying results ? That document P § 60 and the 
thirteenth chapter of document MK should have two sayings in com- 
mon, and that one of these is appropriate to P but out of place in MK, 
seem har-dly to be without some real significance as to a historical 
relationship between these now separated portions. The evangelist 
Matthew certainly thought that they ought to be regarded as parts 
of one discourse, for he distributed P §60 through his report of this 
final discourse. Matt., chap. 24.' 

I For an exhibit of the distribution, see pp. 64-67. 



50 THE TEACHING OF JESUS ABOUT THE FUTURE 

§5. Results of Comparison or Document with Document 

At the opening of the section on the comparison of document with 
document, it was proposed to bring under review all passages which 
occur in more than one document. This has now been fully done. 
It was said that such a comparison would yield results bearing directly 
upon the teaching of Jesus about the future. That this is the case 
will become more apparent in subsequent discussions. At this point, 
however, there may be summarized certain constructive suggestions 
which have resulted from the comparative study. 

1. Wherever documents G and MK have material in common, and 
thus a basis for comparison, document G makes the impression of 
being nearer to the facts than document MK. The document G 
record of the message of John, of the opening method and message of 
Jesus, of the manner in which Jesus attached followers to himself, of 
the location of the saying about "what measure ye mete," all seem to 
be more intelligible and historical than those of document MK. 

2. At such points as it is possible to compare documents G and M, 
the superiority seems to be on the side of document G. The Beati- 
tudes of M have a form which it is more natural to regard as deriva- 
tive than that of G; M presents a larger number. In the contrasts 
with the Old Testament law, G seems the more faithful in preserving 
the hard sayings, but is less orderly than M. To the contrast of the 
good and the corrupt tree M appears to have given an eschatological 
addition. 

3. All indications tend in the direction of lessening the worth which 
is to be attached to the order of events and the setting of sayings as 
they appear in document P. The introductions which that docu- 
ment supplies to both narrative and discourse have elements which 
suggest a late rather than an early period in the history of the tradition. 

4. Certain sayings which are hardly intelligible in one docu- 
ment have such a setting in another that they are easy of understand- 
ing. It seems fair to assume, therefore, that these are not repeated 
sayings, but sayings which in the context where they are difficult of 
interpretation are not in their true setting. 

5. Certain parables seem to have found a place in two different 
documents, but in each document contain elements not appearing in 
the other. These extra elements seem to be additions adapting the 



THE SOURCES AND THEIR HISTORY 51 

parable to the setting given it by the document, or additions adapting 
the parable to the seeming tendency of the document, for example, the 
eschatological trend of document M. 

6. That there is an eschatological tendency in document M finds 
support not only in these apparent additions to parables, but also in 
the eschatological conclusion to the Sermon on the Mount, and in the 
same type of close to the discourse against the Pharisees. If, further, 
there be made an examination of such parts of document M as have 
not yet been brought under review, it will be observed that it is this 
document which supplies the most extended eschatological statement 
found in the Synoptic Gospels, M §26, and that it reports two par- 
ables from Jesus, the reputed interpretations of which by Jesus are 
wholly eschatological in content, M§§i5, 18. 

7. There are evidences within several documents of the tendency 
to be affected by history as it actually developed. Thus document 
MK represents John the Baptist as promising that the Christ would 
baptize with the Holy Ghost; it credits to Jesus as his opening mes- 
sage a statement as to impending crisis which is not derivable from 
the definitely placed sayings of Jesus previous to the latest period 
in his ministry. Certain non-paralleled portions of the reports of the 
parables seem to be the outgrowth of the desolation wrought by the 
Roman war. The persecutions suffered by the early Christian com- 
munity seem to be reflected in the tendency to interpret the sayings of 
Jesus about the loss of "life" as referring solely to the death of the 
body, and in the consequent addition to these sayings of other sayings 
of Jesus, spoken on a different occasion, which have power to steady 
the believer under persecution, for example, the attachment of MK 
8:38 — 9:1 to MK 8:34-37. Shall it be said that the great length of 
the last Beatitude in document G, its future tense while the other 
Beatitudes are of the present, its use by the evangelist Matthew, 
although he aheady had its equivalent in the last Beatitude of docu- 
ment M, all are the results of the actual history of the early com- 
munity ? Did the desire to find, in the words of Jesus, comfort under 
drastic persecution lead to the repetition of those words under forms 
closely adapted to the experiences actually being undergone ? And 
when the words came to take literary form, did they retain these adap- 
tations ? 



52 THE TEACHING OF JESUS ABOUT THE FUTURE 

8. Document P contains a considerable body of sayings of Jesus 
about the future which the evangelist Matthew has distributed between 
two discourses, that on the mission of the disciples, Matt., chap. lo, 
and that on the future in general, Matt., chaps. 24, 25. Since the 
former discourse receives from Matthew a wholly forward cast, there 
is no resultant modification of the thought of Jesus in Matthew's 
taking-over of the P paragraphs. But it is a question, to be decided 
by subsequent study, what was the actual occasion of the speaking of 
these portions of document P by Jesus, P§§6, 20, 22, 27-32, 44B. 
The absence of contextual relations in many parts of P, and the ap- 
parently artificial junctions at some other places, suggest, if they do 
not demand, some attempt at a redistribution of these sayings. 

9. The convergence of several independent results of documentary 
comparison upon document MK at MK 9:36-50 suggests that the 
difficulties to interpretation which that portion of document MK 
presents are the outcome of a certain confusion there of material which 
properly belongs to other periods in the career of Jesus. 

§6. Gospel compared with Document 

Document M was used by Matthew only; our knowledge of its 
limits and form are derivable only from a study of that gospel. It is 
not possible, therefore, to determine the degree of Matthew's faithful- 
ness in transcription from document M by comparative study. Docu- 
ment G was used by both Matthew and Luke, the former omitting 
some parts of it. A close study of what both have drawn from 
document G will satisfy one that the paralleled material is substantially 
the same in content, that is, both were faithful to their source. Luke 
used document P as a whole; Matthew used it in part and by 
distribution. How determine which, if either, was more faithful to 
his P source ? If they differ, there is no external standard to which 
appeal may be made. Judgment as to which is the more authentic 
form of any saying taken by both from document P must rest, it would 
seem, largely on internal evidence, except as such evidence may be 
corrigible by some discoverable tendency in one or the other evangehst. 
It may not be asserted in advance which evangelist will have the say- 
ing in its more nearly original form. Thus : 



THE SOURCES AND THEIR HISTORY 53 

Matthaean P Lukan P 

But if I by the Spirit of God cast out devils, But if I by the finger of God cast out devils, 

then is the kingdom of God come upon you. then is the kindgom of God come upon you. 

Matthafan P Lukan P 

If ye then, being evil, know how to give good gifts If ye then, being evil, know how to give good 

unto your children, how much more shall your gifts unto your children, how much more shall your 

Father which is in heaven give good things to heavenly Father give the Holy Spirit to them 

them that ask him ? that ask him ? 



Here the same tendency has been at work, now in the one gospel, now 
in the other. It is the like tendency which in document MK repre- 
sents John the Baptist as defining the work of the Christ in terms of 
a baptism "with the Holy Spirit." 

In the case of the use of document MK by the two later evangelists, 
there is an entirely different situation, for we have the document itself 
as well as the derivative gospels. It is possible to test the faithful- 
ness of Matthew and Luke here with more thoroughness, and almost 
wholly by an objective standard. 

In the comparison of document with document in the preceding § 5 
there was brought under review every passage which the documents 
have in common. Obviously it is neither practicable nor desirable to 
attempt the same in a comparison of gospel with document. It is 
proposed to study those passages only which contain teaching of Jesus 
on the future, the theme of the present work. The object of this com- 
parison of gospel with document is the determination of the most 
authentic attainable form of the sayings of Jesus about the future, if 
it should prove that gospel departs from document in any particulars. 

The common faithfulness, in all substantial details, of Matthew 
and Luke to document G has been affirmed. Though passages have 
been cited to show differences in the two reports of the document P 
sayings, it will be evident to one who will make the examination that, 
for the most part, the divergences of Matthew and Luke in their docu- 
ment P portions are of a minor character, except, of course, in the 
entirely different setting given them by Matthew. Similarly, if one 
will go carefully through all portions of the gospels derived from 
document MK, the dominant impression brought away from such a 
study will be, it seems safe to predict, a conviction of the essential 
faithfulness of the evangelists to their document MK. Of the two, it 
will be found that Matthew stands closer in verbal likeness, on the 
whole, to our present MK than does Luke. This suggests that 



54 THE TEACHING OF JESUS ABOUT THE FUTURE 

either Luke transcribed from his document MK with greater freedom 
than did Matthew, or Matthew used a copy of document MK more 
nearly like the copy which has come down to us than that to which 
Luke had access. No critical assumption would be less warranted 
than that document MK remained static through the period of gospel 
formation. Much more probable is it that document MK was in a 
more or less fluid state in the years within which the production of the 
gospels of Matthew and Luke belongs. The preface of Luke testifies 
to the state of gospel tradition at the time when he undertook his 
editorial task. We do not know where either Matthew or Luke were 
produced, nor the length of time that separated the work of the first 
and third evangelists. Neither can we say with assurance which of the 
two was brought forth first. Certain internal bases of judgment 
there are, but these are hardly of a nature to constitute a convincing 
and final argument. 

There is need, therefore, constantly to hold in mind that in hand- 
ling our present Gospel of Mark we are not dealing with a document 
which is in every verbal detail precisely the document MK used by 
Matthew and Luke, or by either one of them. That would be to 
presuppose an attitude toward gospel material in the age of Matthew 
and Luke which is not only unsupported by available testimony but 
is in opposition to all ascertainable facts for a period decades after 
Matthew and Luke.^ That which has been said about the docu- 
ment MK in its relation to the present Gospel of Mark and to the gos- 
pels of Matthew and Luke holds, with certain modifications, in the 
case of document P. We know nothing of the history of document P 
from external sources, and can be sure only that it was current in an 
age when the gospel tradition was in the process of growth and adapta- 
tion. It would be highly arbitrary to assume that every diver- 
gence between the Matthaean and the Lukan report on the form 
of the sayings taken from document P is the result of editorial work 
by one or the other of the evangelists. Quite as likely is it that docu- 
ment P underwent changes during its history, and that it came to each 
evangelist with different divergences from the common document 
which formed the original of the two copies used by the evangeHsts. 

I See Hobson, The Diatessaron of Tatian and the Synoptic Problem, Chicago, 
1904. 



THE SOURCES AND THEIR HISTORY 55 

In the determination of the original form of a saying from document 
P which is differently reported by the evangehsts, while the appeal 
must be mainly to internal evidence, the judgment so based ought to 
have grounds other than in the single passage under examination. 

If one were to raise the question theoretically^ in advance of any 
examination of the facts, as to what class in the saymgs of Jesus was 
most hkely to undergo change and modification in the course of trans- 
mission, it can hardly be doubted what the answer would be. Those 
sayings of Jesus which dealt with the future, especially the future 
bounded by the lifetime of his hearers, would be less hkely to retain 
the form given them by Jesus than sayings which had to do with other 
general or particular moral or rehgious problems. This may be 
stated another way by affirming that, where Jesus formulated pro- 
phetic forecasts dealing with the near future, his words in transmis- 
sion would be subjected to two strongly modifying influences, the 
active hopes and longings of his disciples, and the course of history as 
it actually did develop. That these influences did modify may not 
be asserted in advance; that they would be hkely to modify must be 
recognized. To suppose modification is not to assume that it must 
be foredetermined and conscious. Changes in the form of sayings, 
even very considerable changes, are not always the product of inten- 
tional, purposeful modification. 

/. The Matthaean P compared with the Lukan P 

I. The Faithful and Wise Stewaild or Servant 

Lukan P §2q Matthaean P 

a Who, then is the faithful and wise steward, A Who then is the faithful and wise servant, 

whom his lord shall set over his household, to give whom his lord hath set over his household, to give 

them their portion of food in due season ? Blessed them their food in due season ? Blessed is that 

is that servant, whom his lord when he cometh servant, whom his lord when he cometh shall find 

shall find so doing. Of a truth I say unto you, that so doing. Verily I say unto you, that he will set 

he will set him over all that he hath. But if that him over all that he hath. But if that evil servant 

servant shall say in his heart. My lord delayeth shall say in his heart, My lord tarrieth; and shall 

his coming; and shall begin to beat the men- begin to beat his fellow-servants, and shall eat and 

servants and the maidservants, and to eat and drink with the drunken; the lord of that servant 

drink, and to be drunken; the lord of that servant shall come in a day when he expecteth not, and in 

shall come in a day when he expecteth not, and an hour when he knoweth not, and shall cut him 

in an hour when he knoweth not, and shall cut asunder, and appoint his portion with the 
him asunder, and appoint his portion with the 
unfaithful. 

B hypo- 

crites : there shall be the weeping and gnashing of 
teeth. 

Whence the addition found in the Matthaean version, portion B, 
of the parable ? Is it a natural part of the parable ? Was the servant 
hypocritical, or merely unfaithful ? Could any man consign another 



56 THE TEACHING OF JESUS ABOUT THE FUTURE 

to the fate implied in the Matthaean addition, portion B ? Does that 
addition arise from the fact that for "the lord" of the parable there 
had been substituted the Lord of heaven in the mind of the transcriber,, 
and that his thought was fixed upon the return of that Lord rather than 
upon an accurate transcription of the parable ? By this Matthaean 
addition the parable becomes strictly eschatological in application- 
It will be recalled that already two parables have been found in the 
Gospel of Matthew which show eschatological additions when com- 
pared with the same parables as reported in document P. These 
parables, the Talents and the Marriage Feast, II:C:i, 2 of §4 above, 
are from document M. The Gospel of Matthew seems, therefore, to 
have eschatological additions to parables both when those parables 
come from M and when from P. 

2. The Antithesis to the Kingdom of God 

LuKAN P §40 Matthaean P 

There shall be the weeping and gnashing of And I say unto you, that many shall come from* 

teeth, when ye shall see Abraham, and Isaac, and the east and the west, and shall sit down with Abra- 

Jacob, and all the prophets, in the kingdom of God, ham, and Isaac, and Jacob, in the kingdom of 

and yourselves cast forth without. Aid they shall heaven: but the sons of the kingdom shall be cast 

come from the east and west, and from the north forth into the outer darkness: there shall be the 

and south, and shall sit down in the kingdom of weeping and gnashing of teeth. 
God. 

What human feeling is expressed by "the weeping and gnashing 
of teeth" in the Lukan P ? Envious anger, is it not ? What feeling 
by the Matthaean P ? Physical anguish, is it not ? Does not this 
difference change the thought essentially? The antithesis to "the 
kingdom of God" in the Lukan P is simply "without;" in the Mat- 
thaean version it is "the outer darkness: there shall be the weeping 
and gnashing of teeth." In other words, the phrase "the weeping 
and gnashing of teeth" is brought by Matthew into an eschatological 
service. In the Lukan P it seems to mean no more than it does in 
Acts 7 154. 

Outside of the Lukan P §40, this phrase occurs only in the Gospel 
of Matthew, where it appears six times. One of these is the above;: 
another is that in the parable of the Faithful and Wise Steward just 
considered, I:i above; two more are in the additions to the parables 
of the Talents and Marriage Feast, § 4:II:C:i, 2; the remaining 
two are in the conclusions to the expositions of the parables in docu- 
ment M §§i6, 18. Stated by documents, it occurs four times in M,, 
M §§15, 18, 23, 25, and twice in the Matthaean version of document 



THE SOURCES AND THEIR HISTORY 57 

P, always in an eschatological sense. Its only use as a non-eschatologi- 
cal term is in its single appearance outside of the Gospel of Matthew, 
Lukan P §40. How account for these phenomena? By assuming 
that the four were in document M as it came to Matthew, and that he 
changed P under the influence of M ? By the theory that all were 
derived by Matthew from the single non-eschatological instance in 
P ? By assuming that they were neither in M nor were added by the 
evangelist Matthew, but were added by subsequent editors of the 
Gospel of Matthew? A decision is inadvisable without a wider 
basis for deduction. That which is certain is that the Gospel of 
Matthew presents at these points eschatological features which are 
not supported by the other witnesses to the sayings of Jesus. 

3. The Blasphemy against the Holy Spirit 

Lukan P §21 Matthaean P 

A And every one who shall speak a word against A And whosoever shall speak a word against the 

the Son of man, it shall be forgiven him: but Son of man, it shall be forgiven him; but whoso- 

unto him that blasphemeth against the Holy ever shall speak against the Holy Spirit, it shall not 

Spirit it shall not be forgiven. be forgiven him, 

B neither in this world, nor in that 

which is to come. 

Is the Matthaean addition in this case one more instance of the 
tendency in the Gospel of Matthew to give sayings of Jesus an eschato- 
logical cast ? Why this reference in portion B to the two aeons, unless 
the writer is moved by certain preconceptions about hfe in two time 
periods ? What place did this idea have in that Jewish thought con- 
temporary with the production of the Gospel of Matthew? Is its 
presence here to be accounted for by its currency in certain circles of 
Christian thought which were under the dominance of Jewish expec- 
tations ? Whatever the decision as to its origin, certain it is that it 
adds something to the thought of Jesus as originally expressed.^ 

4. The Nature of the Sign or Jonah 

Lukan P § 16 Matthaean P 

A And when the multitudes were gathering to- A But he answered and said unto them. An 

gether unto him, he began to say. This generation evil and adulterous generation seeketh after a sign; 

is an evil generation: it seeketh after a sign; and and there shall no sign be given to it but the sign of 

there shall no sign be given to it but the sign of Jonah the prophet: 

Jonah. B for as Jonah was three days 

B For even as Jonah became a sign unto and three nights in the belly of the whale; so shall 

the Ninevites, so shaU also the Son of man be to the Son of man be three days and three nights in 

this generation. the heart of the earth. 

I Since Matthew made at this point in his gospel a junction of this saying from 
P §21 with document MK §i8E (Matt. 12:31, 32), it may be suggested that this addi- 
tion is the bringing-down of the closing words of MK §i8E. In that case the simple, 
oiK exet d(f>€<Tiv els rhv alQva, aXKa ^voxos iarai alcoviov afiapTT^fiaTos, of document MK 
becomes, under the hands of Matthew, ovk dcpedrja-erai ai>T($ oijre iv roiJTip ry aiupi oire 



58 THE TEACHING OF JESUS ABOUT THE FUTURE 

In document P §i6N it is made clear that the sign of Jonah to 
which Jesus referred was his prophetic activity in the form of a pro- 
claimed message. Such a sign from himself is the only sign which 
Jesus will vouchsafe to those who make the request. Even as Jonah 
became a sign by his message, Jesus became a sign to his generation, 
P §i6L. But in the place of this simple idea there is substituted by 
Matthew, in taking over this passage, a prophecy by Jesus of his own 
resurrection. This is a striking instance of the effect of history, as 
actually experienced, upon the form of a saying of Jesus which in its 
original wording did not have a reference to the future. 

5. The Return of the Unclean Spirit 

LuKAN P § 16 Matthaean P 

A The unclean spirit when he is gone out of the A But the unclean spirit, when he is gone out of 

man, passeth through waterless places, seeking the man, passeth through waterless places, seek- 

rest; and finding none, he saith, I will turn back ing rest, and findeth it not. Then he saith, I will 

unto my house whence I came out. And when return into my house whence I came out; and 

he is come, he findeth it swept and garnished. when he is come, he findeth it empty, swept, and 

Then goeth he, and taketh to him seven other garnished. Then goeth he, and taketh with him- 

spirits more evil than himself; and they enter in self seven other spirits more evil than himself, 

and dwell there: and the last state of that man and they enter in and dwell there; and the last 

becometh worse than the first. state of that man becometh worse than the first. 

B Even so shall it be also unto this evil generation. 

The Matthaean addition in the last paragraph was seen to be the 
result of the resurrection experience. May that in portion B here be 
regarded as the outcome of the sad history through which the Jewish 
people were passing between the death of Jesus and the destruction 
of Jerusalem? or perhaps, indeed, of the destruction of Jerusalem 
itself ? In any event, it is a forecast of the future of the nation which 
was not made, it would seem, by Jesus himself in this connection. 

6. Punishment in Gehenna 

LuKAN P §20 Matthaean P 

And I say unto you my friends, Be not afraid And be not afraid of them which kill the body, 

of them which kill the body, and after that have no but are not able to kill the soul : but rather fear 
more that they can do. But I will warn you whom him which is able to destroy both soul and body 
ye shall fear: Fear him, which after he hath killed in hell, 
hath power to cast into hell; yea, I say unto you, 
Fear him. 

Do these two versions of this saying mean precisely the same thing ? 
Is there anything said about the " soul" in the Lukan version ? Is the 
reference in that version to anything more than two fates for the body, 
the one its mere death, the other its desecration after death by being 
consigned to the valley of Hinnom outside Jerusalem ? If this dese- 
cration of the body by casting it with the offal of the city and the 
carcasses of dead animals was a fate reserved for heinous crimes, and 



THE SOURCES AND THEIR HISTORY 59 

the committal to that fate was the prerogative of the highest official 
of the state, the Lukan form of the saying is simply an exhortation 
against regarding death as the worst possible fate. To this Jesus 
opposes the thought that death is a lesser evil than certain forms of 
sin. Persecution unto death is less to be dreaded than sin unto death, 
sin so loathsome and vile as to carry with it the committal by the civil 
authority to the pest spot of the city. That which is to be feared is a 
course of conduct morally so abnormal that the state takes cognizance 
of it, and has attached to it the penalty not only of execution, but also 
of consignment after execution to the depository of municipal refuse. 
Such seems to be the probable meaning of the saying as it appears in 
its Lukan form.^ But such an interpretation of the recension which 
is given by Matthew is impossible. There can be no mistaking 
the intended application of the saying in its Matthaean wording; 
it is purely eschatological in outlook. It looks toward the fate of both 
body and soul, not toward two possible fates for the body. Its inter- 
est centers in the future as a time of destiny. Persecution is to be 
endured in the present because the persecutors are not capable of 
kilHng the soul. Therefore they are not to be feared, as is the evil 
one who can destroy both body and soul in hell. It would seem that 
there has been at work on this saying, in its Matthaean form, the 
same tendency which has already been found so frequently in the 
Gospel of Matthew, the tendency toward an eschatological recasting 
of the words of Jesus, by which a meaning is given to them which is 
foreign to the original thought of Jesus. 

7. That Day as the Day of Judgment 

Lukan P §4 Matthaean P 

I say unto j'ou, It shall be more tolerable in that Verily I say unto you, it shall be more tolerable 

day for Sodom, than for that city. for the land of Sodom and Gomorrah in the day 

of judgement, than for that city. 

For the phrase "that day" of the Lukan P, Matthew has substi- 
tuted the words, "the day of judgement." Is it certain that the two 
phrases are equivalent? May the term "that day" have meant 
for Jesus "the day of Jehovah," or, perhaps, "the day of the Son of 
man" ? And if so, were the latter conceived of by Jesus as a time of 
judgment ? This ought not to be assumed, one would say, without 

I For a complete study of the use of "Gehenna" in the Synoptics, see pp. 256- 
63, where reasons are given for beheving that this interpretation is the most prob- 
able among the possible meanings for this passage. 



6o THE TEACHING OF JESUS ABOUT THE FUTURE 

a study of the precise thought of Jesus about ''that day" as elsewhere 
recorded. In any case, Matthew has made over a passage, about the 
meaning of which there may be some doubt, into a form the eschato- 
logical cast of which is unmistakable. 

8. The Judgment as the Day of Judgment 

LuKAN P §5 Matthaean P 

A Woe unto thee, Chorazin! woe unto thee, A Woe unto thee, Chorazin! woe unto thee, 
Bethsaida ! for if the mighty works had been done Bethsaida ! for if the mighty works had been done 

in Tyre and Sidon, which were done in you, they in Tyre and Sidon which were done in you, they 

would have repented long ago, sitting in sack- would have repented long ago in sackcloth and 

cloth and ashes. Howbeit it shall be more toler- ashes. Howbeit I say unto you, it shall be more 

able for Tyre and Sidon in the judgement, than tolerable for Tyre and Sidon in the day of judge- 
for you, ment, than for you. 

B And thou, Capernaum, shalt thou be B And thou, Capernaum, shalt 

exalted unto heaven ? thou shalt be brought down thou be exalted unto heaven ? thou shalt go down 
unto Hades. * unto Hades: 

C for if the mighty works had been done 

in Sodom which were done in thee, it would have 
remained until this day. Howbeit I say unto you, 
that it shall be more tolerable for the land of So- 
dom in the day of judgement, than for thee. 

For the phrase ''the judgement" in portion A of the Lukan P, 
Matthew has substituted the words " the day of judgement. " Are 
these terms precise equivalents? Is there a suggestion of time- 
defined and catastrophic method for the judgment in the Matthaean 
phrase which does not inhere with the Lukan ? And what shall be 
said of the Matthaean addition in portion C to the saying about Caper- 
naum? Is not that saying naturally concluded as it stands in the 
Lukan P ? It does not seem to be intended to duplicate the Chorazin- 
Bethsaida form in referring to Capernaum; the contrast here is " unto 
heaven .... unto Hades." But Matthew carries down the pre- 
vious form as an addition to portion B, though, since the city of Sodom 
already has perished, it is necessary to apply the fate to "the land of 
Sodom." Is this enlargement the result of a strong tendency to view 
all punishment from the eschatological standpoint? 

9. The Conditions op Discipleship to Jesus 

Lukan P §44 Matthaean P 

If any man cometh unto me, and hateth not his He that loveth father or mother more than me 

own father, and mother, and wife, and children, in not worthy of me: and he that loveth son or 

and brethren, and sisters, yea, and his own life also, daughter more than me is not worthy of me. 
he cannot be my disciple. 

Matthew regarded this document P saying as referring to the 
future, and hence gave it a place in the collection of sayings of Jesus 
about the mission of the disciples, which he has gathered as his 
tenth chapter. It is to be observed that in his transfer of it from a 
place where it is a part of a more complete definition of discipleship, 



THE SOURCES AND THEIR HISTORY 



6i 



LUKAN P §51 

But it is easier for heaven and earth to pass away, 
than for one tittle of the law to fall. 



P §44, he applies to it his Kterary Principle 9, which has led him to 
modify the apparent rigor of more than one saying. 

10. The Validity of the Law in the Future 

Matthaean P 
Till heaven and earth pass away, one jot or one 
tittle shall in no wise pass away from the law, till 
all things be accomplished. 

Whether this saying was drawn by Matthew from document P, 
or was found by him also in the document M report of the Sermon on 
the Mount, does not affect the present purpose, which is to call 
attention to the Gospel of Matthew addition to the saying in the 
words "till all things be accomplished." This gives to the 
Matthaean form two bases of time computation, ''till heaven and 
earth pass away," and ''till all things be accomphshed." The 
former alone is in the Lukan thought; the addition of the latter leads 
to a confusion of the comparison. Do not these words " till all things 
be accomplished" lead the reader again to that mode of outlook upon 
the future which is being seen to be so pervasive an element in the 
Matthaean report of Jesus' words ? 

II. Substance and Treasure as Objects of Concern and Ambition 



Lukan P §§24, 26 

A Therefore I say unto you. Be not anxious for 
your life, what ye shall eat; nor yet for your body, 
what ye shall put on. For the life is more than 
the food, and the body than the raiment. Con- 
sider the ravens, that they sow not, neither reap; 
which have no store-chamber nor barn; and God 
feedeth them: of how much more value are ye 
than the birds ! And which of you by being anxious 
can add a cubit unto his stature ? If then ye are 
not able to do even that which is least, why are ye 
anxious concerning the rest ? Consider the lilies, 
how they grow: they toil not, neither do they spin; 
yet I say unto you, Even Solomon in all his glory 
was not arrayed like one of these. But if God doth 
so clothe the grass in the field, which to-day is, and 
to-morrow is cast into the oven; how much more 
shall he clothe you, O ye of little faith ? And seek 
not ye what ye shall eat, and what ye shall drink, 
neither be ye of doubtful mind. For all these 
things do the nations of the world seek after : but 
your Father knoweth that ye have need of these 
things. Howbeit seek ye his kingdom, and these 
things shall be added unto you. 



B Fear not, litde 

flock; for it is your Father's good pleasure to give 
you the kingdom. 

C Sell that ye have, and give 

alms; 

D make for yourselves piurses which wax not 

old, a treasure in the heavens that faileth not, 
where no thief draweth near, neither moth destroy- 
eth. For where yovu* treasure is, there will your 
heart be also. 



Matthaean P 
A Therefore I say unto you. Be not anxious for 
yoiu: life, what ye shall eat, or what ye shall drink; 
nor yet for your body, what ye shall put on. Is 
not the life more than the food, and the body than 
the raiment? Behold the birds of the heaven, 
that they sow not, neither do they reap, nor gather 
into bams; and your heavenly Father feedeth 
them. Are not ye of much more value than they ? 
And which of you by being anxious can add one 
cubit unto his stature ? Aid why are ye anxious 
concerning raiment ? Consider the lilies of the 
field, how they grow; they toil not, neither do they 
spin : yet I say unto you, that even Solomon in all 
his glory was not arrayed like one of these. But 
if God doth so clothe the grass of the field, which 
to-day is, and to-morrow is cast into the oven, 
shall he not much more clothe you, O ye of little 
faith ? Be not therefore anxious, saying. What 
shall we eat ? or, What shall we drink ? or. Where- 
withal shall we be clothed ? For after all these 
things do the Gentiles seek; for your heavenly 
Father knoweth that ye have need of all these 
things. But seek ye first his kingdom, and his 
righteousness; and all these things shall be added 
imto you. 

B Be not therefore anxious for the morrow : 

for the morrow will be anxious for itself. Suffi- 
cient unto the day is the evil thereof. 

C Lay not up for yourselves treasures upon the 
earth, where moth and rust doth consume, and 
where thieves break through and steal : 

D but lay up 

for yourselves treasures in heaven, where neither 
moth nor rust doth consume, and where thieves do 
not break through nor steal : for where thy 
treasure is, there will thy heart be also. 



62 THE TEACHING OF JESUS ABOUT THE FUTURE 

It would be strange, indeed, if that eschatological tendency which 
has been found to be so marked a characteristic of the Gospel of 
Matthew should fail to show itself in any other document or gospel. 
To have gained so considerable a place in one of the gospels, that 
mode of thought must have had a lodgment in many minds in the 
early apostolic age. It is likely to have had some effect upon more 
than one line of tradition, not so much perhaps as is seen in Matthew, 
but some discoverable influence. It would seem that the above 
passage from document P shows that even in the copy that came to 
Luke's hands there had been changes from the original form, unless, 
indeed, it be assumed that these changes were wrought after the 
gospel left the hands of Luke, and that those changes had not similarly 
affected the recension used by Matthew. Of the above paragraph, 
A and D are substantially identical in content in both gospels. But 
B and C are very different in form, though there is an evident basal 
relationship in thought. How account for the differences ? Not- 
withstanding the very apparent ultimate literary relation of the Lukan 
portion C to the Matthaean portion C, the two injunctions w^ould work 
out very differently in their practical application. Of both of the por- 
tions B it is to be said that they are endeavors to quiet anxious concern 
by assurances. But how different they are in their conception of how 
anxiety can best be allayed! Nothing short of an assurance of a 
place in " the kingdom" is regarded as meeting the need by the Lukan 
P; in the Matthaean, concern about the future is otherwise resolved. 
The impression made by the Lukan P is that its portion C takes its 
changed form from the different assurance which precedes it in B. 
The speedy possession of "the kingdom" makes all gathering of 
substance unnecessary. Let those who possess distribute to those 
who have not, for the time is close when all need of treasure will have 
passed. This sense of an impending crisis, which should determine 
those who have possessions to distribute them to those who have not, 
seems to appear in the practical injunctions of John the Baptist as 
those are recorded in document G §iC, where he tells the multitudes, 
"He that hath two coats, let him impart to him that hath none; and 
he that hath food, let him do likewise." In the form in which these 
sayings about substance and treasure from document P stand in the 
Gospel of Matthew, there is about them not a trace of reference to a 



THE SOURCES AND THEIR HISTORY 63 

mode of action determined by an eschatological hope; as they stand 
in Luke, they are first an assurance of participation in '' the kingdom," 
and then an exhortation to an abnormal mode of hfe based upon the 
beHef that the promise is speedily to be realized. This seems to be a 
case where eschatological influence has affected not, as is most usual, 
the Matthaean P, but the Lukan, whether before or during or after 
Luke's use of it being uncertain. It seems probable that the modifi- 
cations in the Lukan P are the result of the proximity of the escha- 
tological parables in P §§27-30. These parables are considered in 
§§io,ii of chap. iv. 

12. CONTESSION OR DENIAL UNDER PERSECUTION 

Lukan P §20 Matthaean P 

Every one who shall confess me before men, him Every one therefore who shall confess me before 

shall the Son of man also confess before the angels men, him will I also confess before my Father which 

of God : but he that denieth me in the presence of is in heaven. But whosoever shall deny me before 

men shall be denied in the presence of the angels men, him will I also deny before my Father which 

of God. is in heaven. 

Where the Matthaean form has "before my Father which is in 
heaven" the Lukan form has ''before the angels of God." Which 
are the words actually used by Jesus ? Is it unimportant, because the 
two phrases mean the same thing? Is there no significance in the 
conjunction of "Son of man" with "before the angels of God," as 
against the Matthaean "I" with "before my Father which is in 
heaven" ? Is the Lukan form a departure from the precise language 
of Jesus, and a stage in the movement toward that form of the saying 
which has found a record in document MK: "For whosoever shall 
be ashamed of me and of my words, the Son of man also shall be 
ashamed of him, when he cometh in the glory of his Father with the 
holy angels," MK 8:38 ? Certain it is that when we reach the docu- 
ment MK form we have a saying very different in meaning from that 
in the Matthaean P, the MK form having an unmistakable scheme 
of eschatology. It is very important, therefore, to determine 
whether Jesus used the words in the Lukan or those in the Matthaean 
P; for if the Matthaean, there are not the imphcations which are 
inherent to the Lukan, and which have their full expression in the MK 
document. From the evidences as to Matthaean eschatological tend- 
ency already gathered, it seems impossible to hold that the Matthaean 
form of this saying was obtained by modification from the Lukan. 
All tendency discovered to the present, both with Matthew and with 



64 



THE TEACHING OF JESUS ABOUT THE FUTURE 



Luke, has been in the other direction, that is, away from the Mat- 
thaean form of this particular saying and toward the Lukan. It seems 
difficult to avoid the conclusion that in this instance, as in that 
under ii above, the eschatological influence has affected the Lukan 
recension of P. These two passages constitute, however, the only 
places in the Lukan P where this influence can be detected by com- 
parison with the Matthaean P. Whether there are others, dis- 
coverable by some different method, is a matter for subsequent deter- 
mination. 

13. The Day of the Son of Man 

It has been shown already that in his construction of two long 
discourses of Jesus on the future, namely, that on the Mission of the 
Disciples, Matt. 9:35 — 10:42, and that on the Last Things, Matt., 
chaps. 24, 25, the evangelist Matthew used from document P the fol- 
lowing sections, P §§4, 6, 20, 22, 28, 29, 32, 44B; and in addition used 
from document M the apparent equivalents of P §§27, 64, namely, 
M §§24, 25. But in addition to these several portions of P which 
Matthew regarded as having a bearing upon the future, there is the 
highly important and significant forecast of the future by Jesus which 
is recorded in document P §60. This Matthew used also, placing 
it as a part of the discourse on the Last Things, Matt., chaps. 24, 25. 
The method of Matthew in his distribution of this section of document 
P may now be profitably studied. 



Lukan P §6o 

A And lie said unto the 
disciples, The days will 
come, when ye shall desire 
to see one of the days of 
the Son of man, and ye 
shall not see it. 

B Compare portion D. 



Matthaean P + 
Matthaean MK 



Document MK 



B Then if any man shall 
say unto you, Lo, here is 
the Christ, or, Here; be- 
lieve ii not. 

C For there shall 

arise false Christs, and 
false prophets, and shall 
shew great signs and won- 
ders; so as to lead astray, 
if possible, even the elect. 
Behold, I have told you 
beforehand. 



B Then if any man shall 
say unto you, Lo, here is 
the Christ; or, Lo, there; 
believe it not: 

C for there 

shall arise false Christs 
and false prophets, and 
shall shew signs and won- 
ders, that they may lead 
astray, if possible, the 
elect. But take ye heed: 
behold, I have told you 
all things beforehand. 



D And they D If therefore 

shall say to you, Lo, there ! they shall say unto ypu. 



Lo, here! go not away, 
nor follow after them: 



Behold, he is in the wilder- 
ness; go not forth: Be- 
hold, he is in the inner 
chambers; believe it not. 



THE SOURCES AND THEIR HISTORY 



6S 



E for 

as the lightning, when it 
lighteneth out of the one 
part under the heaven, 
shineth unto the other 
part under heaven; so 
shall the Son of man be 
in his day. 
F But first must 

he suffer many things and 
be rejected of this genera- 
tion. 

G And as it came to 

pass in the days of Noah, 
even so shall it be also in 
the days of the Son of man. 
They ate, they drank, they 
married, they v^ere given in 
marriage, until the day 
that Noah entered into the 
ark, and the flood came, 
and destroyed them all. 



H Likewise even as it came 
to pass in the days of Lot; 
they ate, they drank, they 
bought, they sold, they 
planted, they builded; but 
in the day that Lot went 
out from Sodom it rained 
fire and brimstone from 
heaven, and destroyed 
them all : 

I after the same 

manner shall it be in the 
day that the Son of man is 
revealed. 

J In that day, he 

which shall be on the 
housetop, and his goods 
in the house, let him not 
go down to take them 
away: and let him that is 
in the field likewise not 
return back. 
K Remember Lot's wife. 
L Whosoever shall seek 
to gain his life shall lose it : 
but whosoever shall lose 
his life shall preserve it. 

M I say unto 

you. In that night there 
shall be two men on one 
bed; the one shall be taken, 
and the other shall be left. 
There shall be two women 
grinding together; the one 
shall be taken, and the 
other shall be left. 

N And 

they answering say unto 
him. Where, Lord? And 
he said unto them, 

O Where 

the body is, thither will the 
eagles also be gathered to- 
gether. 



E For as the lightning 
Cometh forth from the east, 
and is seen even unto the 
west ; so shall be the com- 
ing of the Son of man. 



G And as were the days 
of Noah, so shall be the 
coming of the Son of man. 
For as in those days which 
were before the flood they 
were eating and drinking, 
marrying and giving in 
marriage, until the day 
that Noah entered into 
the ark, and they knew not 
until the flood came, and 
took them all away; 



I so shall 

be the corning of the Son 
of man. 



J Let him that is on the 
housetop not go down to 
take out the things that 
are in his house: and let 
him that is in the field not 
return back to take his 
cloke. 



J Let him that is on the 
housetop not go down, nor 
enter in, to take anything 
out of his house: and let 
him that is in the field not 
return back to take his 
cloke. 



M Then shall two men 
be in the field; one is 
taken, and one is left: two 
women shall be grinding 
at the mill; one is taken, 
and one is left. 



O \\Tieresoever the car- 
case is, there will the 
eagles be gathered to- 
gether. 



In the above exhibit of the Lukan P, the portions F and L are set 
to one side as being genuine sayings of Jesus which are given here 
their wrong context. The foreign nature of the portion L is felt 



66 THE TEACHING OF JESUS ABOUT THE FUTURE 

immediately when there is an endeavor to interpret it as a part of the 
scene here depicted. To its first half a meaning is given with diffi- 
culty; for its second there seems no possible intelligible sense. The 
whole saying is luminous in its setting in document MK 8:35. That 
portion F found a place here is not unnatural, for the truth contained 
in it is one which Jesus found it necessary to repeat often before it 
found lodgment in the mind of his disciples, document MK 8:31; 
9:31 ; 10:33. But in this place in document P it is another interrup- 
tion to the very evident and most striking unity of the scene depicted 
in portions E to M. Moreover, in document MK the saying is repre- 
sented as always spoken by Jesus with a strong sense of its revelatory 
character; here that is secondary to a chronological service. 

It has been thought best to exhibit the relation of Matthew in 
parts to document MK, since the task of the evangelist included an 
adjustment of this section of document P to his document MK. As 
has been shown at a previous point, §4:III:C: 22, 23,^ the portions 
B (D) and J of the above Lukan P §60 appear in the thirteenth chap- 
ter of document MK. As Matthew had already used those portions 
of MK in his construction of the discourse on the Last Things, he had 
to adjust his use of P §60 to that fact. The first stage in this adjust- 
ment is seen when, instead of omitting portion D (B), he rewrites it 
because it has already appeared in his gospel as the parallel to docu- 
ment MK's portion B. Why the rewriting took the form which 
Matthew's portion D now shows is explained by the actual develop- 
ments of history previous to the destruction of Jerusalem.^ The 
portion J of document P had found a place in document MK in quite 
another context, that is, as referring to the destruction of Jerusalem 
rather than to "the day of the Son of man." Matthew uses it in its 
MK position, and hence does not insert it again when distributing the 
present section of document P. 

In document P there are given two historical illustrations of the 
sudden coming of unexpected fate, the case of Noah in G and that of 
Lot in H. One only of these similar events is utilized by Matthew, 
and with the omission of H there falls out also the portion K, depend- 
ent upon the presence of H. As Matthew is representing this as part 
of a lengthy discourse spoken consecutively, there is no place for the 

I See pp. 48, 49. 2 On this point, see pp. 154-65. 



THE SOURCES AND THEIR HISTORY 67 

question of the disciples in N. If the document P of Matthew had 
the portions F and L, his decision as to their avaihbihty for a place 
in such a body of sayings, judged by his omission of them, corresponds 
to that of a present-day reader. Certain minor verbal divergences 
from the Lukan P will be found explainable in an entirely reasonable 
way if the new context of Matthew for each saying is examined in the 
large and in detail. The most significant of these divergences through 
transcription to another context will be found in the uniform rewriting 
of the document P phrase, "the day of the Son of man," in the form, 
"the coming {irapovala) of the Son of man," as may be observed by 
comparing portions E, G, I. As this word irapovcria is credited to 
Jesus four times only in the gospels, the above three and Matt. 24:3, 
and as the instance in Matt. 24:3 is an addition by Matthew to his 
document MK at that point, MK 13:4, it would seem that the word 
was not a part of the vocabulary of Jesus, but is, like other eschato- 
logical emphases that have been found, something peculiar to the 
Gospel of Matthew and corrigible by reference to the documents. 

Most significant of all the differences between the Lukan P and the 
Matthaean P, however, is the entire omission by Matthew of the 
Lukan portion A. But how could Matthew make use of such a say- 
ing as that, when it apparently gives the denial to what constituted the 
very center of the document MK discourse to which Matthew was 
adjusting this section of document P ? For the thirteenth chapter of 
document MK promises that the great crisis will certainly come within 
the lifetime of that generation. What place in that discourse can be 
found for a saying which smites ardent desire and longing with the 
unmistakable words, "Days will come when ye shall desire to see 
one of the days of the Son of man, and ye shall not see it" ? At what 
point in the long discourse which has been so admirably wrought 
together in Matt., chaps. 24, 25 could these words be inserted if there 
were to be retained at the same time the words of document MK: 
" This generation shall not pass away, until all these things be accom- 
plished"? The editorial problem was solved by Matthew through 
the entire omission of the highly significant saying in P §60 A. 

14. A Chapter of Problems 
There is no portion of document MK more difficult to interpret in 
a way that satisfies the mind than MK 9:33-50. One needs only to 



68 THE TEACHING OF JESUS ABOUT THE FUTURE 

recall the volumes that have been written to elucidate a single verse 
of that paragraph, 9:49. In a document which, for the most part, 
is clear and easily intelligible to any attentive reader, such a condition 
of a portion of it suggests obviously that there may be a confusion of 
sayings here. This supposition has strong support in some findings 
in the comparative study of document with document. In that study 
it was observed that the sayings in vss. 43-48 have a more normal form 
and a more appropriate setting in document M § 5 ; that the words 
in vs. 42 have a larger and more intelligible context in P §54; that 
the saying about reception in the mission, vs. 37, is hard to under- 
stand when applied to a little child in arms, but luminous when con- 
tiguous to instructions for a mission in P §6; that the saying in vs. 50, 
though appearing in P §45, has a better setting here, if only it be 
brought into closer contact with that to which it evidently refers, the 
dispute between the disciples as to place. To which there is to be 
added that vss. 38-40 are a very evident interruption to the move- 
ment of the thought ; and that vs. 41 can be brought into relation with 
what precedes or what follows only by heroic interpretative expedients. 
These statements about a portion of document MK would have no 
place in the consideration of the variations between the Lukan and 
the Matthaean forms of document P were it not that what is true of 
this portion of document MK is true, in even larger measure, of the 
Matthaean parallel to this section of document MK, Matt., chap. 18. 
Matthew introduces at this point a number of additional sayings from 
document P, and closes his chapter with a parable from document 
M §20. It is the presence of these sayings from P in this chapter 
which calls for some comparative study of the Lukan and Matthaean 
forms. But as document MK is involved in many of the problems 
of the Matthaean chapter, and^s both the Markan and the Matthaean 
records at this point have sayings of Jesus about the future, it is best, 
perhaps, to depart enough from the plan now being followed to include 
a study of the relation of document MK to Matthew's eighteenth 
chapter. This consideration of the structure of Matthew's eighteenth 
chapter in the light of documents MK, P, and M will involve a more 
lengthy discussion than has been occasioned by any previous com- 
parison, but is justified at this place by the exceptional importance 
of the material in MK 9: 33-50= Matt., chap. 18, in its bearing upon 



THE SOURCES AND THEIR HISTORY 



69 



the teaching of Jesus about the future, and by the difficulty of con- 
sidering this varied gospel material in isolated portions. No chapter 
in the gospels has sayings bearing upon so many phases of the outlook 
of Jesus upon the future as has Matthew's eighteenth chapter. 



Gospel MT 18:1-22 
A In that hour came 
the disciples unto Jesus, 
saying, Who then is 
greatest in the kingdom 
of heaven ? 



B Compare portion E. 



C And he called 

to him a little child, 
and set him in the midst 
of them, and said, 



Document MK 10:15 
D Verily I say unto you. 
Whosoever shall not re- 
ceive the kingdom of 
God as a little child, he 
shall in no wise enter 
therein. 



DocxTMENT MK 9:33-50 

A And they came to 
Capernaum: and when 
he was in the house he 
asked them, What were 
ye reasoning in the way ? 
But they held their 
peace: for they had dis- 
puted one with another 
in the way, who was the 
greatest. 

B And he sat 

down, and called the 
twelve; and he saith un- 
to them. If any man 
would be first, he shall 
be last of all, and min- 
ister of all. 

C And he took 

a little child, and set him 
in the midst of them: 
and taking him in his 
arms, he said unto them, 



H Compare portion E. 



Gospel LK 9 : 46-50 

A And there arose a 
reasoning among them, 
which of them should be 
greatest. 



B Compare portion H. 



C But when 

Jesus saw the reasoning 
of their heart, he took a 
little child, and set him 
by his side, and said un- 
to them, 



D Verily I 

say unto you, Except ye 
turn, and become as lit- 
tle children, ye shall in 
no wise enter into the 
kingdom of heaven. 

E Who- 

soever therefore shall 
humble himself as this 
little child, the same is 
the greatest in the king- 
dom of heaven. 

F And 

whoso shall receive one 
such little child in my 
name receiveth me: 



E Compare portion B. E Compare portion H. 



F Whosoever shall receive 
one of such little chil- 
dren in my name, receiv- 
eth me: 

G and whosoever 

receiveth me, receiveth 
not me, but him that sent 
me. 

H Compare portion B. 



I John said unto him, 
Master, we saw one cast- 
ing out devils in thy 
name: and we forbade 
him, because he followed 
not us. But Jesus said, 
Forbid him not: for 
there is no man which 
shall do a mighty work 
in my name, and be able 
quickly to speak evil of 
me. For he that is not 
against us is for us. 

J For 

whosoever shall give you 
a cup of water to drink, 
because ye are Christ's, 
verily I say unto you, he 
shall in no wise lose his 
reward. 



F Whosoever 

shall receive this little 
child in my name re- 
ceiveth me : 

G and whoso- 

ever shall receive me re- 
ceiveth him that sent 
me: 

H for he that is least 
among you all, the same 
is great. 

I And John answered 
and said, Master, we 
saw one casting out 
devils in thy name; and 
we forbade him, be- 
cause he followeth not 
with us But Jesus said 
unto him. Forbid him 
not: for he that is not 
against you is for you 



70 



THE TEACHING OF JESUS ABOUT THE FUTURE 



DoCtlMENT P §S4A 

L And he said unto his 
disciples, It is impossi- 
ble but that occasions of 
stumbling should come: 
but woe unto him, 
through whom they 

K come ! It were well for 
him if a millstone were 
hanged about his neck, 
and he were thrown into 
the sea, rather than that 
he should cause one of 
these little ones to stvun- 
ble. 



K but 

whoso shall cause one of 
these little ones which 
believe on me to stum- 
ble, it is profitable for 
him that a great mill- 
stone should be hanged 
about his neck, and that 
he should be sunk in the 
depth of the sea. 

L Woe 

unto the world because 
of occasions of stumb- 
ling! for it must needs 
be that the occasions 
come; but woe to that 
man through whom the 
occasion cometh! 



M And if 

thy hand or thy foof 
causeth thee to stum- 
ble, cut it off, and cast 
it from thee: it is good 
for thee to enter into life 
maimed or halt, rather 
than having two hands 
or two feet to be cast into 
the eternal fire. And if 
thine eye causeth thee to 
stumble, pluck it out, 
and cast it from thee: 
it is good for thee to 
enter into life with one 
eye, rather than having 
two eyes to be cast into 
the hell of fire. 



Document P §46 
Q What man of you, 
having a hundred sheep, 
and having lost one of 
them, doth not leave the 
ninety and nine in the 
wilderness, and go after 
that which is lost, until 
he find it ? And when 
he hath found it, he 
layeth it on his shoul- 
ders, rejoicing. And 



K And whosoever 

shall cause one of these 
little ones that believe 
on me to stumble, it 
were better for him if a 
great millstone were 
hanged about his neck, 
and he were cast into 
the sea. 



M And if thy hand 

cause thee to stumble, 
cut it off: it is good for 
thee to enter into life 
maimed, rather than 
having thy two hands 
to go into hell, into the 
unquenchable fire. And 
if thy foot cause thee to 
stumble, cut it off: it is 
good for thee to enter 
into life halt, rather than 
having thy two feet to 
be cast into hell. And 
if thine eye cause thee to 
stumble, cast it out: it 
is good for thee to enter 
into the kingdom of God 
with one eye, rather than 
having two eyes to be 
cast into hell; where 
their worm dieth not, 
and the fire is not 
quenched. 

N ' For every 

one shall be salted with 
fire. 

O Salt is good: but 

if the salt have lost its 
saltness, wherewith will 
ye season it ? Have salt 
in yourselves, and be 
at peace one with 
another. 



P See that ye 

despise not one of these 
little ones; for I say un- 
to you, that in heaven 
their angels do always 
behold the face of my 
Father which is in 
heaven. 

Q How think ye? 

if any man have a hun- 
dred sheep, and one of 
them be gone astray, 
doth he not leave the 
ninety and nine, and go 
unto the mountains, and 
seek that which goeth 
astray? And if so be 
that he find it, verily I 
say unto you he re- 



THE SOURCES AND THEIR HISTORY 



71 



Document P §546 

T Take heed to your- 
selves: if thy brother 
sin, rebuke him; and if 
he repent, forgive him 



when he cometh home, joiceth over it more than 
he calleth together his over the ninety and nine 
friends and his neigh- which have not gone 
hours, saying unto them, astray. 
Rejoice with me, for I 
have found my sheep 
which was lost. 
R I say unto 

you, that even so there 
shall be joy in heaven 
over one sinner that re- 
penteth, more than over 
ninety and nine right- 
eous persons, which 
need no repentance. 

S Even so it is not the 
will of your Father 
which is in heaven, that 
one of these little ones 
should perish. 

T And if thy brother sin 
against thee, go, shew 
him his fault between 
thee and him alone: if 
he hear thee, thou hast 
gained thy brother. 

U But . 

if he hear thee not, take 

with thee one or two 

more, that at the mouth 

of two witnesses or three 

every word may be estab- 
lished. And if he re- 
fuse to hear them, tell it 

unto the chmrch: and if 

he refuse to hear the 

church also, let him be 

unto thee as the Gentile 

and the publican. Verily 

I say unto you. What 

things soever ye shall 

bind on earth shall be 

boxrnd in heaven: and 

what things soever ye 

shall loose on earth shall 

be loosed in heaven. 

Again I say imto you, 

that if two of you shall 

agree on earth as touch- 
ing anything that they 

shall ask, it shall be done 

for them of my Father 

which is in heaven. For 

where two or three are 

gathered together in 

my name, there am I 

Ln the midst of them. 
V Then came Peter, 

and said to him. Lord, 

how oft shall my brother 

sin against me, and I 

forgive him ? imtil seven 

times ? Jesus saith unto 

him, I say not tmto thee, 

Until seven times; but. 

Until seventy times 

seven. 

In the above exhibit there is shown, in addition to document MK 
9:33-50, the portions of the gospels of Luke and Matthew which 
were derived from that Markan paragraph/ and in the column on the 

I Except that Matt. 10:40, derived from portion G, and Matt. 10:42, derived from 
portion J, are not set in parallelism here. 



V And if he sin against 
thee seven times in the 
day, and seven times 
turn again to thee, say- 
ing, I repent; thou shalt 
forgive him. 



72 THE TEACHING OF JESUS ABOUT THE FUTURE 

left hand certain portions of documents P and MK which supphed 
parts of the additions in Matthew. The various relations of these 
documents and gospels must first be discussed. 

In reading the document MK, the first difficulty that presents 
itself lies in the words used about little children in portions F, G. 
There is no inherent difficulty in thinking of Jesus as using a little 
child to point a rebuke to selfish and proud ambition ; such difficulty 
as there is here resides in the words said to have been used in connec- 
tion with the act. What possible relation do the words in portions 
F, G bear to the problem with which Jesus was dealing at this time ? 
How do they rebuke self-seeking? Are we creating an imaginary 
difficulty which insight might solve ? Matthew and I^uke apparently 
did not think so, for from their handhng of thisMarkan passage it is evi- 
dent that each attempted in his own way to resolve precisely the problem 
raised in our study. Luke's endeavor is the simpler. Feehng that Jesus' 
reported use of the child after he had spoken the words in portion B 
was lacking in a relation to the discussion in hand, he transferred the 
thought in B to a place (H) after the taking of the child, and rewrote 
the wording of B so that in its form as H it reads like a natural infer- 
ence from the use of the child, ''he that is least," that is, minor or 
childlike, "the same is great." But the Lukan change still left the 
difficult words in portion G. Matthew's effort to solve the problem 
is more thoroughgoing and striking. He finds the words used in 
connection with the child so distant from the subject, while the possible 
lesson from a child is so obvious and forceful, that he draws a verse 
from another portion of document MK where children are under 
discussion, MK 10:15, and having taken it, omits that verse when 
writing his parallel to MK 10: 13-16 = Matt. 19:13-15. To this 
portion D, drawn from MK, he adds his editorial equivalent for 
portion B in the words of portion E. It must be admitted that Mat- 
thew has treated the problem with skill, for his portions A to E are a 
strong unit. The differences between the wording of B, H, and E 
are the result of the varying method of Matthew and Luke in meeting 
an interpretative task of some difficulty. 

Matthew goes farther yet in ridding the MK paragraph of its 
difficulty by transferring to a wholly different context that portion 
which is least intelligible while a little child is in mind, namely, por- 



THE SOURCES AND THEIR HISTORY ' 73 

tion G. This he makes a part of the long discourse on the mission of 
the disciples by placing before it, instead of F which he retains here, 
the natural words, "He that receiveth you receiveth me," Matt. 10:40, 
doubtless under the influence of document P §6. By his addition, 
transposition, change, and removal Matthew has secured in portions 
A to F a strong and intelligible paragraph, save for the irreducible 
element in portion F. That there was necessity for such editorial 
effort by the later evangelists makes evident that in the portions 
F, G of document MK there has been either some serious dislodg- 
ment or internal modification of the saying, or both. The problem 
as to meaning, though not as to position, would be solved if ''one of 
such httle ones" could be regarded as the equivalent of "one of the 
disciples," for then the passage would be only another way of report- 
ing the saying in P §6. 

Why is it that of the remaining portions of document MK above 
the evangeHst Luke used only the portion I ? Most of the omissions 
of Luke in using document MK can be explained by the fact that he 
has the same material from another of his documents. And it is to be 
observed that he has the portion K in P § 54, and the portion O in 
P §45. But why does Luke omit the sayings in J, M, N, especially 
the striking saying in M, unlike anything to be found in any portion 
of the other Lukan documents? The most natural explanation 
would seem to be that all of document MK from J to N was absent 
from the copy of document MK which Luke possessed. There are 
other very strong and convincing evidences that the document MK 
used by Luke did not contain certain passages which were present in 
the MK used by Matthew. It has been pointed out that in threefold 
material Matthew is closer in verbal likeness to our present MK than 
is Luke on the whole; and it was suggested that this was attributable 
either to the freer transcription of Luke, or to the fact that he used a 
MK less like our present MK than was that of Matthew. From the 
evidence through omissions it would seem that the latter conjecture is 
more nearly the correct one; that is, all evidence converges toward 
the conclusion that Luke used a copy of document MK which was 
more primitive than that which was used by Matthew. This does 
not exclude the possible truth of the supposition that Luke also tran- 
scribed with greater freedom in verbal details. There seems to be 



74 THE TEACHING OF JESUS ABOUT THE FUTURE 

slight evidence that the portions of document MK common to the 
copies used by Luke and Matthew differed substantially from those 
portions in the copy of document MK that has come down to us. 
In support of the conjecture that the above MK portions J to N 
were not in the MK used by Luke, there is the additional, substantial 
body of facts as to the lack of internal relationship of these portions 
one to another, and the appearance of K, M, and O in other docu- 
ments, facts already set forth at length elsewhere. Of these por- 
tions the last, O, is the only one related to the theme with which the 
paragraph started, the dispute among the disciples; and it may well 
be that this saying stood in the Lukan copy of MK after portion I, 
but was omitted by Luke because of its appearance in document 

P §45- 

In short, this place in document MK has become the depository, 

in the sense in which no other part of that document has, for several 
sayings of Jesus which are not related to the theme under treatment, 
the dispute between the disciples, and which are related to one 
another only by superficial verbal likenesses in certain of their phrases. 
It became a depository of sayings which belong to other occasions in 
the ministry of Jesus. Thus the portion M has its true and illuminat- 
ing context as a part of document M §5; the saying in portion K 
belongs with the rest of document P §54. It can hardly be main- 
tained that the difficult saying in the portion N is anything other than 
an endeavor to form a junction between M and O, made at the time 
the former was given a place in the document. It is not assumed 
that portions M and K were actually drawn from documents P and M 
by those who placed them in MK; they are apparently additional 
sayings that have come to the later makers of MK by another line, 
as is suggested, indeed, by their differences in form from the same 
sayings in documents P and M. Even the portion I, which was 
apparently in Luke's copy of document MK, is an unnatural inter- 
ruption to the discourse of Jesus, and probably as such was dropped 
by Matthew when he used MK. It would seem, therefore, that at 
one time in the history of the tradition the portion O followed imme- 
diately after portion B, and has gradually been separated farther 
and farther from its context, as new sayings were inserted at this 
point in document MK. That reputed sayings of Jesus, not pre- 



THE SOURCES AND THEIR HISTORY 75 

viously appearing in a document, should be inserted as they became 
known to the transmitters of a document, and that the context given 
them should often be unnatural and based on some slight verbal 
relation, is an entirely reasonable supposition from the historical 
standpoint, and one which, if recognized, will reduce the need for 
strained interpretative expedients in dealing with sayings which are 
luminous in one context but perplexing in another. 

Attention may now be directed to the method of Matthew in his 
parallel chapter. His treatment of the portions A to G has been 
examined; and it has been suggested that portion I was omitted be- 
cause it formed an interruption to the movement of the discourse. 
What he did with the portion G, he did also with the portion J, 
that is, interpreted it as bearing upon the future mission of the dis- 
ciples, and transferred it to a place in the discourse on that subject 
which he has brought together. Matt. 10:42. The minor modifica- 
tion which document MK underwent, after the time it was used by 
Matthew, is nowhere better illustrated than in this verse, where it can 
be checked by a comparison of gospel with document. For the 
Markan "you," the Matthaean report has "one of these little ones;" 
for the Markan "because ye are Christ's (iv ovofiari on UpLcrrov 
eVre)," Matthew records "in the name of a disciple (ek ovo/na 
fjLaOrjTov).^' Since the phrase "one of these little ones" in its Mat- 
thaean context is unintelligible except as Matthew and his early readers 
thoroughly understood it to be the equivalent of "a disciple," it must 
be supposed that it had this meaning in the early apostolic age. But 
the appearance of the phrase in this form in Matthew, taken with the 
fact that it occurs in our MK both before and after this verse, portions 
F and K above, seems to put it beyond doubt that the MK used by 
Matthew had the portion J in its present Matthaean form, and not 
as in our copy of document MK. This is equivalent to saying that 
if the portion J of document MK were in the Matthaean form, namely, 
had "one of these little ones" instead of "you," it would be easier to 
understand how there came to be attached to it the saying which now 
follows in MK, the portion K. These indications that the phrase 
"one of these little ones" was understood in the early apostolic age 
to be the same in content as "a disciple" throw light upon the diffi- 
culty created by the portions F, G. To interpret F, G the words " one 



76 THE TEACHING OF JESUS ABOUT THE FUTURE 

of such little children " need only to be taken to mean " a disciple," 
and F, G are clear and strong. But such a substitution robs F, G of 
all applicability to the dispute about place between the disciples. 
The substance of the case seems to be this : The saying in portion F 
originally read "one of these little ones," and meant, as it does in the 
original J and in K, " a disciple." But it was understood by the person 
who gave it place in the document MK at F, G to refer to a veritable 
little child, and was therefore attached to the record of this act of 
Jesus, portion C, as the most suitable place in the history for it. 
After the Markan adaptation, later users of document MK as editors 
found it as obscure as do the readers of today. Its original meaning, 
therefore, was the equivalent of document P §6. Which of the two 
forms of the report, MK or P, is more nearly in the words actually 
used by Jesus may not now be determined. 

Having transferred portions G and J to the discourse on the mis- 
sion, Matthew enriched portion K by the addition to it of the open- 
ing saying in document P §54, the portion L, which had not found a 
place in document MK although the following half of P § 54 had, an 
indication that the Markan portion K did not come in under the influ- 
ence of document P. The portion M was used now, the separate 
references to hand and foot being combined into a single statement by 
Matthew. The portion O was omitted, perhaps because it had ap- 
peared already in the Sermon on the Mount, perhaps because its 
relation to the subject in hand was not discernible by Matthew. 

Matthew had now reached the end of that material supplied to him 
on this subject, or these subjects, by his document MK. What 
follows in his eighteenth chapter is to be attributed to other sources. 
In his portions P to S he has more sayings about "these little ones;" 
of these sayings, the parable Q is derivable from document P §46. 
But what shall be said of the words in portions P and S ? In which 
of the two senses is "these little ones" being used here, that of "dis- 
ciples" or that of "little children" ? Since Matthew has eliminated 
the two sayings which require the interpretation "disciples," namely 
G and J, it is most natural to suppose the reference in P-S to be to 
"little children." But if this inference is correct, what shall be said 
about the use of the parable Q in such a context ? Are little children 
the one as against the ninety and nine ? And are little children to be 



THE SOURCES AND THEIR HISTORY 77 

thought of as those that "be gone astray" ? As appHed in the context 
of document P to " the pubHcans and sinners who were drawing near 
unto him for to hear him," it is a parable of beauty and grace, strong 
in literary form and in religious truth. It seems impossible to say 
the same of its use in this chapter of Matthew. Any application of 
it to the subject of "little children" seems strained. It fits the out- 
casts of a nation, who form the minority, but not the children of a 
people, who are the majority. It applies to the perverse and straying 
adults, but not to the innocent and home-abiding children. The 
considerable differences in form between the parable as in the Lukan 
P and in this chapter of Matthew, differences not to be accounted for 
by any endeavor to adapt the parable to another use, strongly sug- 
gest that this parable was not taken up by Matthew from document 
P, but came into Matthew's Gospel along with the portions P and S 
at a time subsequent to the evangelist's work in forming the gospel, 
that is, from another source and by other hands. The very different 
use made of the parable will be strongly felt by comparing the thought 
of portions R and S. 

The conjecture that the portions P-S are from another hand 
than that of Matthew is strongly supported by the fact that, if these 
are eliminated, Matthew will be found to be continuing in portions 
T-V that use of document P § 54 which he had begun in supplement- 
ing the K of MK by the L of P § 54. The only interruption to his con- 
tinuous use of P §54 was caused by the taking-up of the portion M 
of document MK. Why T and V differ from the T and V of docu- 
ment P, and whence came the portion U are questions of such impor- 
tance that their consideration must be taken up elsewhere.^ There 
may now be summarized the results which seem to have been derived 
from this study: The document MK used by Luke contained only 
the portions A-I and O. Within those limits there had been taken 
up by document MK a saying which was given a place here through 
a misunderstanding of the phrase "one of these little ones," it being 
supposed to refer to little children, whereas its real application was to 
the disciples. The confusion of thought caused by this initial mis- 
interpretation led the later evangelists to modify the report so as to 
add to its intelligibility. In this endeavor, Matthew was more 

I See pp. 334-39- 



78 THE TEACHING OF JESUS ABOUT THE FUTURE 

thoroughgoing and successful than Luke. Because of this saying 
about "these little ones" in portions F, G of document MK, there 
came to be attached to the report two other isolated and unrelated 
sayings about "these little ones," the portions J, K. In the latter of 
these there is the phrase "to stumble," and its occurrence there led 
to the addition, at the same or at some other time, of the sayings in 
portion M, which begin with "to stumble." The saying in portion 
O being now so far removed from its original context and subject, 
junction was made between it and the preceding saying by the portion 
N. In this form the document MK passed into the hands of Matthew. 
As a part of Matthew's process in adapting the difficult saying in 
portions F, G, he brought in D from another part of document MK, 
and removed the puzzling portions G and J to his discourse on the 
mission of the disciples. Finding the portion K both in his document 
MK and in P §54A, he determined to use the whole of P §54, inter- 
rupting it only by the insertion, between its two parts A and B, of the 
portion M from document MK. Subsequently some editorial worker 
upon the Gospel of Matthew inserted the sayings in the portions P-S, 
including the parable, which is unsuitable for use here and has its 
intention made clear by reference to its use in document P. The 
source and content of the portion U is a subject for subsequent dis- 
cussions. Any endeavor to know the thought of Jesus as intended 
in the portions F, G must take account of the context of its equivalent 
in document P §6, and must give consideration to the judgment of the 
first evangelist as shown in his placing of the saying. Matt. 10:40. 
In passing upon the content of portion J, account must be taken of its 
non-appearance elsewhere in documents, and of its isolation in this 
single context where it has found a place. For another and better 
placed report of the impressive sayings in portion M one will turn to 
document M §5. In an attempt to estimate the significance of the 
sayings in portions P-S, one will have in mind their apparent absence 
from our gospels until subsequent to the period of the editorial work 
of Matthew. 

//. The Gospels MT and LK compared with the Document MK 

The border line between the simple comparison of the Matthaean 
P with the Lukan P and the study of the relation between document 



THE SOURCES AND THEIR HISTORY 79 

MK and the first and third evangelists has been crossed, of necessity, 
in the consideration of the last passage examined, that under 1 114 
above. Henceforth attention may be directed solely to the influence 
of document MK where it alone is the source of a Matthaean or Lukan 
paragraph. The object of the study which is to follow is the deter- 
mination of the degree of faithfulness of Matthew and Luke to their 
document MK, where that document had recorded teaching of Jesus 
about the future. No passages will be brought under comparison 
except those that clearly contain teaching on the future. It has 
been suggested previously that, viewed theoretically, no portion of the 
teaching of Jesus might be expected to be more subject to the modi- 
fying influence of time and actual experience than those portions which 
dealt with the future, and especially that future which lay within the 
lifetime of his hearers. Whether what one might hypothetically 
expect actually took place can be determined only by a close scrutiny 
of the facts. That both Matthew and Luke show in general striking 
fidelity to their sources has already been affirmed; what they do 
where there is teaching on the future may now be subjected to exam- 
ination. 

I. Denial of Jesus under Persecution 

Gospel MT 16:27 Document MK 8:38 Gospel LK 9:26 

For the Son of man shall come For whosoever shall be ashamed For whosoever shall be ashamed 

in the glory of his Father with his of me and of my words in this of me and of my words, of him 

angels; and then shail he render adulterous and sinful generation, shall the Son of man be ashamed, 

unto every man according to his the Son of man also shall be when he cometh in his own glory, 

deeds. ashamed of him, when he cometh and the glory of the Father, and of 

in the glory of his Father with the the holy angels, 
holy angels. 

Luke took over the saying at this point without very serious modi- 
fication, his most significant addition being that in which he gives to 
Jesus " his own glory" in which to come, as well as that of " the Father, 
and of the holy angels" — an indication of growth in the dignity 
assigned to Jesus. The omission of the words '' in this adulterous and 
sinful generation" suggests the conjecture that they had their rise 
subsequently, springing from the same interpretation of contempo- 
rary Jewish perversity as the added words of Matthew in 12 : 45, " Even 
so shall it be also unto this evil generation," and in 12:39, ''and 
adulterous generation," and in 16:4, "evil and adulterous genera- 
tion." They are to be attributed, probably, to the fate of the nation 
as it was actually being realized in the decades of gospel formation. 
Of much greater significance are the departures of Matthew from his 



So THE TEACHING OF JESUS ABOUT THE FUTURE 

document. He makes the accompanying angels to be "his angels," 
and goes quite beyond the warrant of his document when he changes 
the simple assertion, that the denier will be denied, into the broad 
announcement that "then shall he render unto every man according 
to his deeds." Such a change implies a conception of the function of 
the Son of man which is neither stated nor involved in the words of 
document MK. It portrays a judgment scene and judicial activities, 
and carries with it a body of ideas which are not sustained by his 
source at this point. This addition by Matthew is in line with addi- 
tions previously found when Matthew's document M was compared 
with other documents, and again when the Matthaean P was com- 
pared with the Lukan P; that is, it is an evidence of a strong escha- 
tological tendency in the Gospel of Matthew. 

The above Matthaean form of this saying seems to be the last stage 
in a process of evolution through which certain words spoken by 
Jesus passed, several of the successive steps in which are before us in 
the gospels as they stand. The forms are as follows : 

Matthaean P 
But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 

Lukan P 
But he that denieth me in the presence of men shall be denied in the presence of the angels of God. 

Document MK 

For whosoever shall be ashamed of me and of my words, the Son of man also shall be ashamed of 
him, when he cometh in the glory of his Father with the holy angels. 

Gospel MT 
For the Son of man shall come in the glory of his Father with his angels; and then shall he render 
unto every man according to his deeds. 

An examination made at a previous point seemed to result in the 
conclusion that this is not a repeated saying, but a single one which has 
its true context in document P §20 which Matthew placed as a part 
of the discourse on the mission of the disciples. Its setting in docu- 
ment MK is explained on the basis of the interpretation given to the 
preceding sayings, MK 8:34-37, as applying to the death of the body 
under persecution, an interpretation which, it is believed, does not 
do justice to the thought of Jesus. The motive for this junction was 
the need of something to strengthen converts under persecution, a 
need thought to be met by placing this saying in connection with say- 
ings supposed to refer to death under persecution. But before the 
saying was taken up thus into the document MK, or as it was being 
incorporated, it underwent those modifications which may be seen 



THE SOURCES AND THEIR HISTORY 8i 

by comparing it with the Matthaean P. It is difficult to exaggerate 
the significance of the gulf which separates the thought of the form 
in Matthaean P from that in gospel MT. 

2. The Future of the Kingdom of God 

Gospel MT 16:28 Document MK 9:1 Gospel LK 9:27 

Verily I say unto you, There be Verily I say unto you, There be But I tell you of a truth. There 

some of them that stand here, some here of them that stand by, be some of them that stand here, 

which shall in no wise taste of which shall in no wise taste of which shall in no wise taste of 

death, till they see the Son of death, till they see the kingdom of death, till they see the kingdom of 

man coming in his kingdom. God come with power. God. 

It is not possible to say with assurance what inference may be 
drawn from the absence of the words "come with power" in the 
Lukan report. It may be due to an editorial impulse of Luke work- 
ing on a document MK w^hich contained the words, or to the 
fact that his copy of MK did not contain this close to the saying. 
But there can be no mistaking the Matthaean treatment. " Kingdom 
of God come with power" gives place to "Son of man coming in his 
kingdom." Shall it be affirmed that the change does not materially 
affect the sense, that the one phrase is the substantial equivalent of the 
other ? That would not be a sound conclusion unless based upon a 
thorough examination of the teaching of Jesus about the future of the 
kingdom as elsewhere recorded. Such an examination is impractica- 
ble at this point. It must suffice for the present to maintain that the 
phrase of Matthew can have only one reasonable meaning, whereas 
that of document MK is open to any one of several interpretations. 
Unless one assumes in advance that Jesus did not and could not think 
and speak of the future of the kingdom of God in any other than an 
eschatological sense, this document MK passage does not in itself 
commit Jesus to that view of the kingdom's future. But the phrase 
of Matthew can be interpreted in other than an eschatological meaning, 
it would seem, only by a resort to the most strained use of language. 
It seems difficult, therefore, to avoid the conclusion that in this passage 
we have yet another instance of the powerful working of the eschato- 
logical influence upon the Gospel of Matthew. 

An additional question of importance is raised by the presence 
of this particular saying at this point in the narrative. What relation 
does this saying bear to what precedes in document MK ? If tem- 
porarily one will eliminate MK 8 : 38, it will be found difficult to estab- 
lish any inner relationship between MK 9:1 and the sayings, in 



82 THE TEACHING OF JESUS ABOUT THE FUTURE 

whole or in part, which precede or follow. One seems shut up to the 
belief that justification for placing the saying here rests solely in its 
apparent relation to MK 8:38. It seems to have been the belief of 
the framers of the tradition that MK 8:38 held in itself a warning 
against defection under persecution, while MK 9:1 was calculated, 
by its apparent promise of speedy deliverance, to encourage the 
believer to patient endurance of the ills of persecution. That is to 
say, the document MK form of the saying was itself taken by the 
early community to mean precisely what Matthew has made it mean 
by his rewriting of it. It was regarded as a promise of the speedy 
return of Jesus in power and glory, at which time all persecution 
would come to an end, and those who had not denied him under 
persecution would be acknowledged by the Son of man. But before 
a reader of today can undertake the support of such a placing and 
interpretation of this saying, it must first be proven that such was the 
future of the kingdom as elsewhere portrayed by Jesus, that in MK 
8 : 34-37 Jesus is referring primarily, if not solely, to the life of the body, 
that his thought here is of the persecutions which are to come upon 
his disciples, that the saying in MK 8 : 38 belongs here not elsewhere, 
and that the appeal of Jesus for faithfulness to him was based upon 
the promise of relief at his speedy return. This seems more formid- 
able than one need attempt, when it is possible to resolve all difficulties 
simply by regarding the two sayings as ultimately based on two 
separate, genuine utterances of Jesus, which were early misinterpreted 
and hence wrongly placed in the record of his words. This passage 
may not be left without the observation that, though the document 
MK form of the sayings stands closer to the original words of Jesus, 
their interpretation by the Markan line of tradition was similar to that 
of Matthew. Evidently it is true that, even when we are as far back 
in the history of the tradition as we may be taken by document MK, 
we are not always close enough to the words as they came from Jesus 
to be assured that they have not already undergone some modification 
under that eschatological tendency which is seen so markedly in the 

Gospel of Matthew. 

3. In the Kingdom of God 

Gospel MT 26:29 Document MK 14:25 Gospel LK 22:18 

But I say unto you, I will not Verily I say unto you, I will no For I say unto you, I will not 

drink henceforth of this fruit of the more drink of the fruit of the vine, drink from henceforth of the 

vine, until that day when I drink until that day when I drink it new fruit of the vine, until the kingdom 

it new with you in my Father's in the kingdom of God. of God shall come, 
kingdom. 



THE SOURCES AND THEIR HISTORY 83 

The Matthaean substitution of "my Father" for the "God" of 
his source is not an isolated instance of this tendency in the first 
evangelist. Except for this, and the addition of " with you," Matthew 
keeps more faithfully to his document in this instance than does Luke. 
Shall it be held that the thought of Jesus is as accurately transmitted 
by the Lukan words ? Back of the words " until the kingdom of God 
shall come" does there not lie a conception of the mode of the king- 
dom which is not inherent to the Markan phrase " until that day when 
I drink it new in the kingdom of God ' ' ? There is lost from the Lukan 
report the significant suggestion of the precise thought of Jesus which 
is conveyed by his words " drink it new." These lead the imagination 
to dwell upon the changed state of existence had in mind by Jesus 
when he conceived of the fruit of the vine as "new." Certainly they 
hint at something other than life in a kingdom which is a prolonga- 
tion of blissful life upon the earth. The document MK report sug- 
gests a change of state which Jesus believed himself to be nearing; 
the Lukan recension seems to imply one fixed event for the consum- 
mation of which Jesus would wait in expectation. There is no defi- 
nition of the nature of the kingdom in document MK, except the 
impHcation that in it all things, including even the fruit of the vine, are 
" new." But in the Lukan form of the saying there is the expectation 
that at some definite time in the future the kingdom of God will 
"come." In short, in the saying as reported by Luke there is a dis- 
tinct movement toward that eschatological interpretation of sayings 
about the future of the kingdom which is most strikingly exhibited, 
in most passages, by the Gospel of Matthew. 

4. At the Right Hand of the Power or God 

Gospel MT 26:64 Document MK 14:62 Gospel LK 22: 69 

Henceforth ye shall see the Son .-^nd ye shall see the Son of man But from henceforth shall the 

of man sitting at the right hand sitting at the right hand of power, Son of man be seated at the right 

of power, and coming on the and coming with the clouds of hand of the power of God. 

clouds of heaven. heaven. 

In this passage Matthew agrees very closely with his document. 
Both document and gospel name two states, " sitting at the right hand 
of power" and "coming with the clouds of heaven." Of these two 
states, one only is recorded by Luke, "seated at the right hand of the 
power of God." Document MK and gospel MT report Jesus as 
saying that his hearers at his trial will themselves see him in both of 
these states, "ye shall see." It is exceedingly difficult to conceive 



84 THE TEACHING OF JESUS ABOUT THE FUTURE 

how it could ever be true that the members of the Sanhedrin would be 
able to see Jesus at the time when he would be sitting at the right 
hand of power. How could their vision penetrate to the seat of God ? 
It is lecorded, indeed, of the martyr Stephen that he, "being full of 
the Holy Ghost," had a vision in which he " saw the glory of God, and 
Jesus standing on the right hand of God," but such a state and such an 
experience are hardly to be credited to those who brought Jesus to his 
death. They are conceived of rather as exceptional. What the mem- 
bers of the Jewish court could see, without doubt, would be the scene 
described in the second state, "coming with the clouds of heaven." 
Such an event would not be shut out from the vision of any normal 
eye. Luke does not report Jesus as affirming that the members of 
the Sanhedrin would see him sitting at the right hand of the power of 
God, but simply as stating his own confidence that he would attain to 
such a dignity. The two assertions are very different in content. It 
is the presence of that which Luke does not have in his record, "com- 
ing with the clouds of heaven," which necessitates the reading "ye 
shall see" in document MK. 

Judged by every internal test, therefore, the Lukan form seems 
to be the more original; that is, it is more reasonable to regard the 
document MK form as derivative than to think of that of Luke as 
having grown from document MK. But such a conclusion seems 
a reversal of the theory as to the relation of document MK to gospel 
LK, unless it be assumed that Luke used a more primitive MK than 
that which was used by Matthew and has come down to us. It has 
been seen that there are not a few evidences that Luke transcribed 
from a document MK which was nearer the original than that of 
Matthew. With reference to the present passage, it is of importance 
to observe that in Luke it is a part of one of the only two narratives 
where the Lukan order does not agree with the Markan in the events 
from MK 4; 34 to the end of that document. May it not be that this 
departure from document MK is apparent only, Luke really pre- 
senting faithfully the order of the MK which came to him, and not 
only the order but also the more original form of the sayings of Jesus 
at his trial ? Either this must be supposed, or it must be held that 
Luke here came under the influence of another document, or under 
an influence of some other kind. Whatever the nature of the factor. 



THE SOURCES AND THEIR HISTORY 85 

it wrought effects opposite to those which would have come simply 
from some editorial impulse toward modification of sayings in the 
direction of cherished opinion. For it is clearly recognizable that 
the document MK form of the saying above exhibited attributes to 
Jesus a promise as to his return on the clouds of heaven which is not 
even vaguely suggested by the Lukan report. The order of descent 
in these variant reports of this saying seems beyond doubt when the 
hopes and beliefs of the early apostolic age are held in mind; in the 
midst of such expectations, it is hardly possible to believe that docu - 
ment MK would be reduced in content to that of gospel LK, but 
rather the reverse. In the "henceforth" of Matthew there is to be 
seen perhaps a trace of the original MK which was still retained by 
the MK which came to Matthew, but has wholly disappeared from 
our MK. "Henceforth {air dpTi)'''' has no ordinary sense when it 
is applied to "coming on the clouds of heaven;" it is intelHgible and 
impressive when applied to the single thought as reported in gospel 
LK. 

5. Summary of the Work of John the Baptist 

Gospel MT 3:1, 2 Document MK 1:4 Gospel LK 3:2, 3 

And in those days cometh John John came, who baptized in the The word of God came unto 
the Baptist, preaching in the wil- wilderness and preached the bap- John the son of Zacharias in the 
demess of Judsea, saying, Repent tism of repentance vmto remission wilderness. And he came into all 
ye; for the kingdom of heaven is of sins. the region round about Jordan, 

at hand. preaching the baptism of repent- 

ance unto remission of sins. 

The Lukan summary follows document MK very closely; the 
phrase "all the region round about Jordan," it has been observed, 
was probably derived from document G, Matthew having taken it up 
at another point. Matt. 3:5. The idea of "repentance" Matthew 
gives in the form of an exhortation, " Repent ye." To what his source 
gives him he adds, however, his own conception of the basis of John's 
appeal, "for the kingdom of heaven is at hand." That John used 
these words is nowhere recorded by either document MK or G. Both 
documents make it clear that John announced the coming of another 
after him; and though document MK, as has been seen, credits John 
with a very different expectation as to the work of the Coming One 
from that reported in document G, it is evident that both documents 
intend to represent John as asserting that his successor is to be the 
Messiah himself. It is clear from document G that John announced 
an impending crisis of the most transforming kind, G § iB-E, a crisis 



86 THE TEACHING OF JESUS ABOUT THE FUTURE 

to be wrought by the Messiah. The single question is whether John 
ever spoke of that crisis in the terms of Matthew, " the kingdom of 
heaven is at hand." From the known expressions used to designate 
the messianic era in the time of John, is it to be affirmed that this 
one of Matthew was probably one of those used by John? Can 
it be proven that the messianic age was known to the contemporaries of 
John under the phrase, "the kingdom of God"? Or was it Jesus 
who gave currency and content to that pregnant term ? The answers 
to these fundamental questions may not be assumed; they must rest 
on evidence of a convincing kind. With reference to the particular 
passage now under examination, its absence from his source at this 
point suggests that Matthew drew his summary from another place 
in document MK (1:15), where the words are attributed to Jesus. 
In rewriting that portion of his document MK, Matthew presented it 
in the precise words which he here attributes to John, Matt. 4:17 = 
Matt. 3:2. It seems difficult to doubt that Matthew acted under the 
conviction that both Jesus and John ahke made prediction of a " king- 
dom of heaven" which was imminent, "at hand," and also under the 
conviction that in crediting this phrase to John he was not going 
beyond a general fact established for him by his documents. It was 
beyond the power of any man in the days of Matthew to discriminate 
accurately between phrases which had attained general currency 
only after John, and those that were popular modes of conveying a 
certain body of ideas in the time of John. But for those who would 
know the mind of Jesus, it is of the utmost importance to make the 
distinction with sharpness. 

It may not be concluded when the saying " the kingdom of heaven 
is at hand," as here attributed to John, has been traced to the similar 
saying in document MK 1:15, where it is credited to Jesus, that we 
have certainly reached the point of origin for the saying. Considera- 
tions elsewhere advanced^ seem strongly to favor the conclusion that 
the document G representation of the opening method and message of 
Jesus is more accurate; and that these words in document MK 1:15 are 
an evangelistic summary of the total message of Jesus in his ministry, 
a summary not derivable from anything said by Jesus in the earlier 
periods of his activity, even on the testimony of document MK itself. 

^ See pp. 301-6. 



THE SOURCES AND THEIR HISTORY 87 

Therefore the saying, "the kingdom of heaven is at hand," if it is to 
be credited even to Jesus himself, must be assigned to some period 
in his Hfe other than that in which he was introducing himself and his 
mission to his people. This much seems demanded by the docu- 
mentary evidence, not to mention the indications everywhere in the 
gospels of the care of Jesus about any premature interpretations of 
himself and his vocation. Such interpretations of Jesus would have 
been the immediate consequence of such a saying as that in document 
MK 1:15, if that saying were taken in the sense intended by docu- 
ment MK and by Matthew when he attributes it to John. It seems 
very difficult to avoid the conclusion that the placing of the saying in 
document MK at 1:15 and its double use by Matthew when he took 
up that document, Matt. 3 : 2 and 4:17, are both the result of an expec- 
tation and a hope, by the authors of the document and the gospel, that 
the kingdom of God was speedily to come in the form of an eschatolo- 
gical blessing. Whether Jesus, by some other portions of his teaching, 
gave to his disciples the firm grounds for such far-reaching expectations, 
and thus the justification for so summarizing his teaching and for so 
characterizing the message of John, is a subject for subsequent investi- 
gation. It suffices at present to draw attention to the fact that a say- 
ing attributed to John by Matthew was not found by him at that point 
in his document, and that at the place from which he drew it the docu- 
ment MK itself comes into conflict with the valuable document G, 
and with the most probable course of the history as discoverable 
from a study of the whole method of Jesus in establishing in his con- 
temporaries the conviction of his vocation as the Messiah. In brief, 
an eschatological tendency seems to have been active both in gospel 
MT and in document MK. 

6. The Age of Torment 

Gospel MT 8:29 Document MK 5:6, 7 Gospel LK 8:28 

And behold, they cried out, say- And when he saw Jesus from And when he saw Jesus, he 

ing, What have we to do with thee, afar, he ran and worshipped him; cried out, and fell down before 

thou Son of God ? art thou come and crying out with a loud voice, him, and with a loud voice said, 

hither to torment us before the he saith. What have I to do with What have I to do with thee, 

time?^ ^i^, thee, Jesus, thou Son of the Most Jesus, thou Son of the Most High 

High God ? I adjure thee by God, God ? I beseech thee, torment me 

torment me not. not. 

rWin the above passage we are not dealing with words of Jesus, but 
with those attributed to a demon. The object of bringing them under 
review is to exhibit the fact that not alone the words of Jesus and of 



88 THE TEACHING OF JESUS ABOUT THE FUTURE 

John were subjected to an eschatological influence in the hands of 
Matthew, but also those of other speakers in the gospels. To the 
report of his document MK, faithfully followed by Luke, Matthew 
adds the significant words, "before the time," thus introducing the 
conception of an aeon in which torment is to be the portion of the 
evil. This conception has already been seen actively at work in 
many places in Matthew, especially in the conclusion to certain 
parables, the close to the Sermon on the Mount as in document M^ 
and in the same document at the last words of the discourse against 
the scribes and Pharisees. Did these strong eschatological features 
in document M influence the evangelist Matthew so powerfully that 
the effect is to be found wherever there is an opportunity to give an 
eschatological turn to any part of the record? Or does the editor 
Matthew himself belong to a circle in which these ideas are sO' 
thoroughly commonplace that the modifications he makes are largely 
done unconsciously? And if the latter, did he modify document 
M even as he has the other documents. Or did he derive docu- 
ment M from that circle to which he himself belonged, and had that 
circle modified the works of Jesus in transmission before they took 
documentary form? Does the fact that Matthew alone among the 
evangelists had document M indicate that it circulated in a narrower 
circle than other documents about Jesus, and did this circle give it its. 
peculiar characteristics, its emphasis upon eschatology, and its 
treasuring of words from Jesus about the eternal validity of the law^ 

M§§3, 27? 

7. The Extent of the Mission 

Gospel MT 15 : 24 Document MK 7:27 

But he answered and said, I was not sent but And he said unto her, Let the children first be 

unto the lost sheep of the house of Israel. filled. 

In the words of document MK, Jesus neither explicitly affirms nor 
denies that there is to be a mission to others than "the children.'^ 
But there is apparently implicit in his use of "first" the suggestion 
that after "the children" others may have consideration. When the 
others are to receive attention, whether from himself or from his 
disciples, is not stated nor hinted by him in this saying as recorded in 
document MK. But in the Matthaean rewriting of these words, 
that which Jesus has conveyed only by suggestion and indirectly is 
subjected to explicit interpretation. The thought is limited to the 



THE SOURCES AND THEIR HISTORY 89 

activity of Jesus himself; the modifying element in "first" is lost 
from sight; there is one worker and one field and one time, "I was 
not sent but unto the lost sheep of the house of Israel." The saving 
of Jesus in document MK may be correctly restated in gospel MX; 
but that there is no other possible meaning to the MK words will 
hardly be maintained. Even in the fight of the actual limits of the 
public activity of Jesus, it is far from evident, it would seem, that he 
intended to define those limits by this particular saying. That seems 
to have been too simply assumed by Matthew in taking over this 
portion of his document. 

This easy conclusion by Matthew raises the question whether, 
like many modifications of the sayings of Jesus, it flowed naturally 
from some fixed and deep preconception which was held and was 
active almost, if not wholly, without the consciousness of the evangelist. 
What was Matthew's thought as to the extent of the mission of Jesus, 
on the one hand, and of the disciples after him, on the other ? Did 
Matthew conceive of one or of both as limited to "the lost sheep of 
the house of Israel"? Was it the Matthaean thought that Jesus 
himself made a personal decision to confine his activity to Israel, 
but that he defined the mission of his disciples in larger terms, assigned 
to them the task which followed upon that "first" to which he mainly 
devoted his energies? The answers to these important questions 
may be had by a study of that discourse on the mission of the disciples 
which Matthew has brought together in his section. Matt. 9 : 35 — 10 : 42. 

It has been seen that, under the influence of the large body of 
material for that discourse which Matthew drew from documents 
P and MK, he gave to the whole discourse a future outlook, even to 
the point of omitting the assertions that the Twelve went out at the 
time, MK 6:12, 13, and returned later, MK 6:30, 31. Notwith- 
standing this influence, reasonable conformity to his documents gave 
to the first part of the discourse the impression of a mission carried 
out in the lifetime of Jesus, Matt. 9 : 35 — 10 : 16. That portion of the 
discourse may be constructed in its Matthaean order by the editorial 
use of documentary material as follows: MK §3o+MK §33C + P§4 + 
MK §3iA + MK §17. It will be found on examination that every 
thought in these several sections is taken up and wrought into an orga- 
nized and consistent unit in the Matthaean paragraph. The editorial 



90 THE TEACHING OF JESUS ABOUT THE FUTURE 

task of combination has been done with fideHty and skill. But in the 
midst of this conflated section there stand two verses not accounted for 
by the documents P and MK, Matt. 10:5, 6. Whence were they 
derived by the evangelist ? They are a definition of the extent of the 
mission not derivable from any saying of Jesus at any point in docu- 
ments G, P, or MK. Shall the problem be solved by assigning them 
to the document M ?^ Then that document must have contained a 
discourse on the mission which could contribute to this portion of 
Matthew's discourse this saying only. Which is the more reasonable, 
to assign this isolated saying to document M, or to regard it as the 
editorial addition of Matthew, an addition wrought under the same 
conception as that which is seen at work in the above rewriting of MK 
7:27 as Matt. 15 : 24 ? If the latter, then Matthew regarded the mis- 
sion of the disciples, in the lifetime of Jesus at the least, as limited to 
"the lost sheep of the house of Israel," even as was the mission of 
Jesus himself according to the Matthaean interpretation of document 
MK 7:27. 

When Matthew moves forward in the construction of this discourse 
to the use of those portions of his documents MK and P which clearly 
deal with a mission after the departure of Jesus, Matt. 10: 17-42, he 
begins by employing successively MK 13 : 9-13 4- G § 14B + P § 20. But 
in the midst of this material there occurs a verse which is not derivable 
from any of these documents either at these or at any other points, Matt. 
10:23, "But when they persecute you in this city, flee into the next: 
for verily I say unto you. Ye shall not have gone through the cities of 
Israel, till the Son of man be come." Here again is a definition of the 
limits of the mission, in this case clearly applicable only to that 
mission which should be prosecuted after the death of Jesus. From 
whence did Matthew derive this saying ? Shall the resort be made 
to document M?^ Then it must be affirmed that document M is 
peculiarly supplementary, namely, only in definitions of the scope of 
the mission. Is it more reasonable to believe that this verse is from 
Matthew himself, the chronological element in it being based upon 
such a saying as that in document MK 9:1? It has been seen that, 
in taking over MK 9 : i from his document, Matthew rewrote it, 

I Such is the assignment made by Professor Burton in his monograph on the 
Synoptic Problem. 



THE SOURCES AND THEIR HISTORY 91 

Matt. 16:28, in terms precisely corresponding to those which he 
employs in the verse now under consideration, Matt. 10: 23. It seems 
highly probable, therefore, that the chronological phase of the present 
verse is none other than what Matthew regarded as a reasonable and, 
indeed, inevitable use of a promise of Jesus calculated to sustain his 
disciples under persecution. This corresponds precisely to the use 
made of it by document MK at 9:1, where the reference to persecu- 
tion in preceding sayings is much less certain than it is in the para- 
graph from document MK with which Matthew here precedes this 
promise. The actual experiences brought by developing history 
seem to have determined the setting given by the framers of document 
MK, and to have led Matthew to use again the same thought 
at the present point in his construction of the discourse on the mission. 
At both points the saying strongly serves the contemporary purpose 
of encouraging under persecution. Whether the original form of the 
saying as in document MK, in its original setting, which is not now 
known, was intended to serve this purpose is a question answerable 
only after a more complete knowledge of the thought of Jesus about 
the future of the kingdom of God than is obtainable from this saying 
interpreted by itself. 

From the evidence of these passages in Matthew, it seems that the 
Matthaean conception of the mission was that, for Jesus himself, for 
his disciples during his lifetime, for those disciples after his death, 
there was one field and one field only — " the lost of sheep of the house 
of Israel," ''distressed and scattered as sheep not having a shepherd," 
''through the cities of Israel." If the mind is better satisfied by tra- 
cing these sayings to the document M,^ then it is to be affirmed that 
the document M, besides showing a strong eschatological tendency, 
and a fondness for those sayings of Jesus which asserted the eternal 
validity of the Law, held a conception of the extent of the mission 
of Jesus and his disciples that is not supported at any point by any of 
the other documents, a conception likely to belong to those who were 
dominated by an eschatological hope and a high estimate of the Law. 
Against the supposition that the sayings are from the evangelist, and 
not from his document M, there may not be urged such passages as 
Matt. 21:43, which looks beyond "the house of Israel." For this 

I See note on preceding page. 



92 THE TEACHING OF JESUS ABOUT THE FUTURE 

was not in document MK to influence the thought of Matthew, and 
as an editorial addition is quite as Hkely to be subsequent to Matthew 
as from him. Indeed, the evidence of the passages just examined 
seems to necessitate the conclusion that Matt. 21:43 is from a later 
hand, unless it also be attributed to document M, and that document 
be supposed to have held wholly isolated sayings of a contradictory 
content, sayings which Matthew in turn incorporated without editorial 
insight. Against the supposition of such a procedure, there is the strong 
testimony to the possession of penetration and skill which appears 
abundantly elsewhere in the editorial product of the evangelist.^ 

8. Reasons for the Loss of Life 

Gospel MT 16:25 Document MK 8:35 Gospel LK 9:24 

For whosoever would save his For whosoever would save his For whosoever would save his 

life shall lose it: and whosoever life shall lose it; and whosoever life shall lose it; but whosoever 

shall lose his life for my sake shall shall lose his life for my sake and shall lose his life for my sake, the 

find it. the gospel's shall save it. same shall save it. 

Document MK contains the phrase " and the gospel's" which is not 
present in either Matthew or Luke. There seems to be no reason 
why they should have omitted it, if it were present in the copies used 
by them; there are many very strong reasons why in that case it 
should have been retained by them. This whole paragraph in docu- 
ment MK, MK 8:34 — 9:1, was apparently interpreted as referring to 
the persecutions under the mission, and the phrase " and the gospel's" 
was intended as applicable to that mission. Why did Matthew and 
Luke omit it, if present ? The obvious inference is that it was not 
in the original MK, but is an addition by a later hand. As such, it is 
another indication that "life" in this paragraph of document MK 
was interpreted as referring solely to the body, and that the loss of 
life was taken to mean its death under persecution in the prosecution 
of the mission. To this interpretation there has been attributed 
already the attachment of the two sayings of Jesus in MK 8:38; 9:1. 
The evidences seem to accumulate that the mission as actually 
wrought out had a reflex influence upon those sayings of Jesus which 
lent themselves, in a lesser or greater degree, to being interpreted as 
though intended by him to refer to the mission. 

I Other sayings in the documents, in definition of the extent of the mission, are 
examined on pp. 342-52. 



THE SOURCES AND THEIR HISTORY 93 

9. The Rewards of Discipleship 

Gospel MT 19:27-29 Document MK 10:28-30 Gospel LK 18:28-30 

A Then answered Peter and said A Peter began to say unto him, A And Peter said, Lo, we have 

unto him, Lo, we have left all, Lo, we have left all, and have left our own, and followed thee. 

and followed thee; followed thee. 

B what then 

shall we have ? 
C And Jesus said C Jesus said, Verily C And he said unto them, Verily 

unto them. Verily I say unto you, I say unto you, I say unto you, 

D that ye which have followed me, 
in the regeneration when the Son 
of man shall sit on the throne of 
his glory, ye also shall sit upon 
twelve thrones, judging the 
twelve tribes of Israel. 

E And every E There is no man E There is no man 

one that hath left houses, or that hath left house, or brethren, that hath left house, or wife, or 
brethren, or sisters, or father, or or sisters, or mother, or father, or brethren, or parents, or children, 
mother, or children, or lands, for children, or lands, for my sake, for the kingdom of God's sake, 
my name's sake, shall receive a and for the gospel's sake, but he who shall not receive manifold 
hundredfold, shall receive a hundredfold now more in this time, 

in this time, 
F houses, and breth- 

ren, and sisters, and mothers, 
and children, and lands, 
G and shall inherit eternal life. G with per- G and in the 

secutions; and in the world to world to come eternal life, 
come eternal life. 

In the portion E, document MK has "for my sake and for the 
gospel's sake;" gospel LK has "for the kingdom of God's sake;" 
gospel MT has "for my name's sake." The simplest explanation of 
these differences seems so be the supposition that the original docu- 
ment MK read here, as in MK 8: 35, "for my sake." This Matthev^r 
rewrote as "for my name's sake," and Luke as "for the kingdom of 
God's sake." Subsequently there was added to document MK the 
phrase "and for the gospel's sake," as also, on less doubtful evi- 
dence, in MK 8:35. The tendency to interpret these sayings about 
renunciation as stating conditions of participation in the mission seems 
to be exhibited again in this paragraph by the addition in portion G 
of the words "with persecutions." Neither Matthew nor Luke give 
any evidence that these words stood in their document MK; they 
seem to be the product of the experiences of the early community. 
This supposition does not assume that Jesus did not both foresee and 
forecast persecutions for his followers, for there is abundant documen- 
tary evidence that he did, for example, document P §20 and document 
MK 13:9-13. The surmise is simply that what Jesus predicted led, 
when it was realized, to the unconscious modification of portions of 
other sayings of Jesus which were not intended by him to refer to this 
particular subject. The dropping of the repetitious portion F by 



94 THE TEACHING OF JESUS ABOUT THE FUTURE 

both Matthew and Luke is in accordance with their literary treat- 
ment of the graphic but non-essential elements in their document 
MK. The Matthaean addition in portion B is natural as a definite 
introductory question to precede the specific reply of Jesus which 
Matthew alone records in portion D. 

The differences already noted are significant in themselves, but 
trivial compared with that which is established between Matthew and 
his source MK by the presence of portion D. From whence has that 
saying come? The words of Jesus as recorded in document MK 
define the rewards of discipleship in terms which are applicable to all 
disciples in all ages. The rewards in portion D are limited to twelve 
men. Had the rich young ruler, who occasioned these sayings, 
renounced his wealth, as suggested by Jesus, he would have had no 
part in certain special privileges which could not extend beyond a 
circle equal in number to the tribes of Israel. Prerogatives of the 
first order belong to the first Twelve, but not to later apostles like 
Paul, it would seem. For all others who fulfil these conditions of 
discipleship there is the reward of "a hundredfold now" and "eternal 
life." The twelve are exalted to the very highest plane of recogni- 
tion and notable privilege. Is this what Jesus told the Twelve at 
other points in his career when they were disputing as to place in the 
future kingdom which they confidently expected was not far from 
realization? Did Jesus regard the assignment of place as within 
his power, or did he assert that these things were determined by 
Another ? Whenever self-seeking or self-advancement was manifest 
in his disciples, on whatever basis, what was the attitude of Jesus 
toward it, apart from the present passage D ? Did Jesus take the 
occasions of the ambitious questions of his disciples as opportunities 
to depict their future glory, or is the testimony of the documents to 
the effect that he turned these occasions into times for defining most 
clearly and searchingly his own conception of the true road to great- 
ness? 

This portion D, which is unsupported by document MK, is vividly 
and unhesitatingly eschatological. And it belongs to the Gospel of 
Matthew. What has been found true of such portions in preceding 
examinations ? Shall it be held that Matthew drew this saying from 
document M? Then that document had eschatology everywhere 



THE SOURCES AND THEIR HISTORY 95 

in its structure, and wherever it can be tested by comparison with 
another document it is pecuHar to M. If the saying was preserved 
in M, the circle which handed down M apparently gave an eschato- 
logical trend to the words of Jesus at very many places, treasured his 
sayings on the eternal validity of the Law, defined the mission of 
Jesus and of his disciples after him as for Israel only, and had the con- 
viction that in the day of Last Things the tribes of Israel would be 
judged by those who were the first disciples of the Messiah. This is 
a consistent and unified body of ideas; but can it be affirmed with 
confidence whether they are those of Jesus, or those of document M, 
or those of the evangelist Matthew, or those of editorial workers upon 
the Gospel of Matthew ? That these ideas, at least in the passages 
already examined, are not from Jesus, except that on the Law in part, 
seems to be established by the comparative study of documents. 
That not all of them are to be attributed to document M is supported 
by the appearance of some of them as isolated sayings in narratives 
which could hardly be transmitted in parts only. That Matthew 
did himself rewrite certain sayings, of which we have a threefold 
record, in a form much more certainly eschatological than that given 
him by his document, has been put beyond doubt by examination. 
In view of these facts, perhaps one may hesitate to assert confidently, 
on the basis of portion D above, ^ that Jesus depicted the Son of man 
as sitting on a throne of glory in the regeneration, surrounded by the 
Twelve exercising judicial functions over the tribes of Israel. 

lo. The Two Aeons 

Gospel MT 22:30 Document MK 12:25 Gospel LK 20:34, 35 

For in the resurrection they For when they shall rise from The sons of this world marry, 
neither marry, nor are given in the dead, they neither marry, nor and are given in marriage: but 
marriage. are given in marriage. they that are accounted worthy 

to attain to that world, and 
the resurrection from the dead, 
neither marry, nor are given in 
marriage. 

By the Lukan modification of this document MK saying there is 
brought distinctly into view one of the contemporary conceptions, 
namely, that of the two aeons, the aeon of the present and the aeon 
that was to come. Associated with this contrast of the two aeons 
there was a body of ideas quite distinctly defined, which covered a 
theory of the future in its various aspects. It is of importance to 

' For an examination of a somewhat similar saying in gospel LK, see pp. 221-25. 



96 THE TEACHING OF JESUS ABOUT THE FUTURE 

determine whether, either by choice of phraseology or by expHcit 
statement, Jesus showed himself in sympathy with this world- view 
and its important implications. It has certainly taken a very firm 
hold in this portion of the Gospel of Luke. That it was not derivable 
from document MK at this point is evidenced by the document itself 
and by its Matthaean use. Whether, however, the idea of the two 
aeons is so truly a part of the mode of thought of Jesus that there is 
here nothing more than a transfer of it to one additional place must 
be the subject of subsequent investigation. That the evangelist 
Luke believed that Jesus thought and spoke in terms of the two aeons 
seems clear from his treatment of this saying. In that particular, 
his judgment may or may not have accorded with the facts. ^ 

§7. Results of Comparison of Gospel with Document 

Not all of those passages in which gospel shows departure from 
document, in reporting teaching of Jesus on the future, have been 
brought under review on the preceding pages. But there have been 
considered enough instances to exhibit certain apparent tendencies 
in gospels and documents. Those passages not yet considered will 
appear, at one point or another, in the subsequent topical treatment 
of the several themes which make up the teaching of Jesus on the 
future. Before passing to these themes, there may profitably be 
brought together, in a summary way, some conclusions which seem 
to follow from the comparison of gospels with documents. 

1. In general, the comparison of the Matthaean P with the Lukan 
P results in the establishment of the fact that the Matthaean P has 
been frequently modified; and that this modification takes the direc- 
tion, either of conforming sayings to history as wrought out before 
the tradition took literary fixedness, or of giving to sayings an eschato- 
logical cast. This eschatological tendency can be detected in the 
Lukan P occasionally, but much less often than in the Matthaean. 

2. Additional study tends to confirm the conclusion stated under 
paragraph 3 in the summary of §5, namely, that no final and deter- 
minative worth may be attached to the order of narratives and setting 
of sayings in the document P. 

3. The eschatological trend which was found, in the compari- 

I See pp. 250-56. 



THE SOURCES AND THEIR HISTORY 97 

son of document with document, as a marked characteristic of the 
document M, is seen further not only, as stated above, in the Mat- 
thaean P as compared with the Lukan, but also in gospel MX when 
placed beside document MK. An exhibit of those instances in which 
eschatological emphases find a place in the Gospel of Matthew, but 
are unsupported by the test of comparative study, stands thus : 

A. Eschatological conclusions to parables — §4 :II:C:i, 2; §6:I:i. 

B. Eschatological close to discourses — §4:1:6:3; II: C: 4. 

C. The Two Aeons — §6 : 1 : 3, 10. 

D. The ''soul" in Gehenna — §6:1:6. 

E. The Day of Judgment — §6:1:7,8; II:i, 2, 9; §4:I:B:3. 

F. The Coming (Trapovo-la) of the Son of man — §6:1: 13, 9. 

G. The Son of Man as Judge of Men — §6:11: i. 
H. The Kingdom of the Son of Man — §6:11:2, 5. 
1. The Age of Torment — §6:11:6; 1:2. 

J. Judicial Functions of the Twelve — §6:11:9. 

By an examination of these various phases of the eschatological 
idea as it comes into evidence in the Gospel of Matthew, in all cases 
at places where the documentary parallel is against the Matthaean 
reading, it will be made clear that substantially every phase of the 
eschatological notion has found representation at one point or another, 
some phases having repeated appearances. Taken in their entirety, 
these passages form perhaps the most striking and peculiar character- 
istic of the Gospel of Matthew. 

4. Of passages in the Gospel of Matthew modified by the develop- 
ments of history after the words were spoken by Jesus there may be 
mentioned those affected by: 

A. The Influence of the Resurrection — §6:1:4. 

B. The Effects of the Roman War— §4 : II : C : 2 ; §6:1:5. 

C. The Mission of the Disciples — §6:1:9. 

D. The Rise of False Prophets — §4:1:6:3. 

5. From passages brought under examination in several of the 
above comparative studies, it seems to be established that the Gospel 
of Matthew, in these passages, defines the mission of Jesus himself, 
the mission of his disciples in his lifetime, and their mission after the 
death of Jesus as limited, by the choice and instructions of Jesus, to 
^'the lost sheep of the house of Israel" — §6:11:7. 

6. Within the Gospel of Matthew, and in large measure peculiar 



98 THE TEACHING OF JESUS ABOUT THE FUTURE 

to it, in passages examined to the present, there stand several cognate 
ideas, namely, the emphasis upon eschatology in all its phases, the 
high valuation of the Law, the limitation of the mission to the Jews, 
the exaltation of the Twelve as judges of the tribes of Israel ''in the 
regeneration," ideas which seem to indicate that the Matthaean tradi- 
tion had a special relation to a certain class in the early Christian 
community. 

7. The study of all the instances of its appearance in the Synoptic 
Gospels seems to put beyond doubt the assertion that "coming 
(Trapovaiay^ is not one of the terms employed by Jesus himself in 
any connection — §6 : 1:13. 

8. The notion of the Two Aeons appears, unsupported by docu- 
ment MK, not only in gospel MT but also in gospel LK — §6 : II : 10. 

9. There are a few marked instances of eschatological trend in 
the passages examined in the Gospel of Luke by comparison. These 
occur both in document P and where Luke is using document MK — 
§6:I:ii, 12; 11:3,10. 

10. Certain sayings reported in document MK are shown, by their 
setting and the interpretation evidently given them by the makers of 
the document MK tradition, to have been regarded as eschatological 
in content, and dependent for their contextual value upon that con- 
tent, MK 8:38 — 9:1. One of these, MK 8:38, in its most original 
form, §6:1: 1, seems to be lacking in any eschatological element. 
Another, MK 9:1, cannot be taken as referring to the Last Things 
until it is established that this is what Jesus means when he speaks 
of the future of the kingdom, §6:11:2. One of the most significant 
sayings on the future in document MK, MK 14:62, seems to carry 
an accretion, '' and coming with the clouds of heaven," which is unsup- 
ported by comparative study, § 6 : II : 4. The document MK summary 
of the Galilean message of Jesus, MK 1:15, bears an eschatological 
hint which has no warrant in the detailed records of his words in the 
early period of his ministry, and is opposed to his opening method 
and message as recorded in the G document — §4:1: A: 2. 

11. Not only did the mission of the disciples as wrought out after 
the death of Jesus affect the structure of parts of Matthew; the 
influence of their experiences and needs are traceable in document 
MK — §6:1: 14; 11:8,9. No phase of the mission's life left its 



THE SOURCES AND THEIR HISTORY 99 

impress so indelibly in the form of modified sayings as did the perse- 
cutions. This is notable both in the Lukan P and in document MK — 
§6:1: 12; II: I, 2, 9. Apparently there must be credited to these 
persecutions the exceptional length and the use by Matthew of the 
last Beatitude in the document G account of the Sermon on the 
Mount. 

12. It was pointed out under paragraph 9 in the summary of the 
comparison of document with document in § 5 that several independent 
results of the study of documentary parallelism converged to establish 
the belief that document MK 9 : 33-50 had become the depository of 
several unrelated sayings. By comparison of gospels with documents 
the same conclusion has been attained — §6:1: 14. These sayings, it 
would therefore seem, must be interpreted, as to both original form 
and meaning, in other contexts than that given them by MK 9 : 33-50. 

13. The above-mentioned close study of MK 9:33-50, in its rela- 
tion to the Matthaean parallel, seems to evidence the fact that Mat- 
thew's eighteenth chapter is marked by additional indications of the 
same character, that is, consists of other sayings which have only a 
superficial relation to the subject in hand, to one another, and to 
their documentary originals. 

14. In addition to the sayings of Jesus about the future which are 
named in paragraph 8 of § 5 as distributed from document P by Mat- 
thew in his two discourses on the future, Matt., chaps. 10 and 24, 25, 
there must now be set down P §60, one of the most important. But 
unhke most other sections of document P on the future, P §60 seems 
to bear some original relation to the discourse on the future in the 
thirteenth chapter of document MK, other than that suggested merely 
by the Matthaean distribution of P §60 in his record of that discourse 
— §4:III:C:22, 23; §6:1:13. 

15. To summarize by documents: It must be said that document 
M , document MK, and document P in both its Matthaean and Lukan 
forms, all, in greater or in lesser degree, show modification of sayings 
of Jesus about the future, and traces of the influence of history as it 
developed, which may be detected and corrected by the comparison 
of document with document or of gospel with document. If the 
form and extent of the final Beatitude in document G§ioB be 
regarded as calling for explanation when it is compared with others in 



» • 



lOO THE TEACHING OF JESUS ABOUT THE FUTURE 

G and with its own parallel in document M § i end, document G also 
must be added. 

1 6. That which was advanced at the opening of §6 as theoretically 
probable, namely, that sayings of Jesus about the future have been 
modified in transmission, as the result of preconceptions and of the 
actual experience of events after the departure of Jesus, seems to be 
established by investigation. It was suggested that no other class of 
sayings from Jesus was so likely to be affected as that which dealt, 
really or apparently, with what was to happen within the lifetime 
of his hearers. It is not within the province of the present work to 
exhibit the facts in detail about other sayings dealing with other 
themes; but the general assertion may be ventured that on few other 
themes in the teaching of Jesus will there be found, by the methods 
here employed, such numerous and notable modifications of the 
words of Jesus as are detectable in those which deal with the various 
aspects of the Future. 



CHAPTER II 

THE DESTRUCTION OF JERUSALEM 

§ I. Absence of Political Background from the Gospels 

§ 2. Political References and the Poverty of Their Content 

§ 3. Evidences of the Interest of Jesus in the National Life 

§ 4. Occasions and Forms of the Political Forecast made by Jesus 

§ 5. Absence from the Records of an Adequate Basis for Jesus' Forecast 

§ 6. An Exhibit of the Critical Events within the Lifetime of Jesus 

§ 7. General Significance of These Events for Jesus 

§ 8. Special Significance of the Rise of the Zealot Movement 

§ 9. Attitude of Jesus toward the Zealot Movement 

§10. Pharisaism and Sadduceeism in Relation to the Zealot Movement 

§11. The Messianic Ideals of Jesus in Relation to Those of Zealotism 



CHAPTER II 

THE DESTRUCTION OF JERUSALEM 

§1. Absence of Political Background from the Gospels 

To the men who produced the Synoptic Gospels apparently it did 
not seem important to sketch the poUtical background. They were 
not influenced by a purpose to make the acts and words of Jesus more 
vivid and vital by a portrayal of the events and movements of his day. 
Luke, it is true, avows his purpose to trace " the course of all things 
accurately from the first; "^ but we soon discover that he meant not 
much more than that he would do this for the events themselves, not 
for their origins, the external determinative influences, or their place 
in the larger movements of the contemporary hfe. This historical 
sense of Luke does, indeed, lead him now and then to supply for his 
narrative certain brief settings which have a larger outlook; but 
these are chronological and have scant interpretative value. ^ So 
long as we are dependent upon Luke and his fellow Synoptists these 
are mere names and dates; only when outside sources yield the sub- 
stance do they become suggestive of throbbing and tumultuous life. 
For the authors of our three gospels it was enough that Jesus stand 
in contrast with Pharisees and scribes when he, by his acts or words, 
places himself there; they are satisfied with such an exhibit of the 
influence of these powerful leaders in Jewish life as is called forth by 
the simple record of Jesus' relations with them. When a Roman 
tetrarch or procurator is brought into direct relations with Jesus, he 
forms a part of the history; but it did not become a concern of the 
evangelist to set forth in an adequate way the trend of Roman rule 
in Palestine, and its far-reaching effect upon Jewish political and reH- 
gious Hfe, its effect upon the poHcy of Jesus himself, and upon many 
phases of the attitude of the leaders among his people toward Jesus. 
It satisfies the evangelist that he has recorded what Jesus has to say 
of his people's present position and of their future; he assumes a knowl- 
edge of those forces of the past which have made them what they are ; 
he does not have an interest in sketching those political and religious 

«Luke 1:3, 3 Luke 1:5; 2:1, 2; 3:1, 2. 

103 



I04 THE TEACHING OF JESUS ABOUT THE FUTURE 

tendencies of the present which, to the mind of Jesus, contain a sure 
prophecy of the near future. 

§2. Political References and the Poverty of Their Content 

By Luke the promise of the birth of John the Baptist, by Matthew 
the time of the birth of Jesus the Christ, are set within the reign of 
Herod the king,^ and Matthew tells of an act of Herod, growing out 
of the report of that birth, which gives such a shock to the sensi- 
bilities^ as to make the act seem incredible. But we are not told of that 
fierce lust for power and that consuming jealousy to which members 
of Herod's own family, and even his most passionately loved wife, fell 
a prey, of dark deeds beside which the slaying of the infants seems to 
become, as it really is, a comparatively trivial incident in a mad career 
of crime. Luke tells of an "enrolment made when Quirinius was 
governor of Syria "^ with the simple purpose to show why a Nazarene 
went to Bethlehem; he does not record that the enrolment actually 
made under Quirinius was the occasion of a revolt by the Jews of a 
nature so serious that its effects lasted till Jerusalem was destroyed. 
Matthew records that at the visit of the Magi not only was Herod 
stirred to activity, but ''all Jerusalem with him" was " troubled ;"4 
he does not indicate that this ''trouble" was based in the concern of 
the Jerusalem leaders to check indications of popular movements — a 
concern which later played a considerable part in determining the 
history of Jesus. Following this, Matthew shows the relation between 
the movements of the husband of Mary and the rule of Archelaus, and 
hints at an unfavorable attitude of this son of Herod ;5 but one would 
not therefrom infer for Archelaus a short ten years of high-handed 
and barbarous rule ending in banishment to Gaul, and leading to that 
radical change of form in the Roman administration of Judea which 
was to persist, with one brief intermission, till Titus took Jerusalem, 
and which had in it the seeds of fatal discord. Luke exhibits with 
fulness the distribution of power in Palestine at the time of the appear- 
ance of John the Baptist,^ but in such a way as suggests order and 
peace, and is not calculated to give knowledge of the frequently 

1 Luke 1:5; Matt. 2:1. 4Matt. 2:3. 

2 Matt. 2:16. s Matt. 2 : 22. 

3 Luke 2:1, 2. 6 Luke 3: 1, 2. 



THE DESTRUCTION OF JERUSALEM 105 

changed testaments of Herod the Great, the family quarrels, and the 

deputations to the Emperor which preceded this settlement. Mark 

knows of the imprisonment of John, and gives a reason for it;^ but 

the reason is grounded in morals, not politics ; it fails to take account 

of the larger outlook that determines the policy of rulers : 

Now, when many others came to crowd about him, for they were greatly 
moved by hearing his words, Herod, who feared lest the great influence John had 
over the people might put it into his power and inclination to raise a rebellion (for 
they seemed ready to do anything he should advise), thought it best by putting him 
to death to prevent any mischief he might cause, and not bring himself into diffi- 
culties by sparing a man who might make him repent of it when it should be too 
late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to 
Machaerus, the castle I before mentioned, and was there put to death. ^ 

We are given a hint of a party called "the Herodians;"^ but are 
left to construct from facts gained outside the gospels some satisfactory 
theory of their probable views and influence. It is recorded that 
among the Twelve there was one ''Simon, which was called the 
Zealot; "4 there is no suggestion of those tenets of his sect which 
proved the most powerful factors in leading the people to that political 
attitude which ended in the destruction of Jerusalem. Decapolis is 
mentioned ;5 but not so as to distinguish it from the rest of Palestine 
in such a way as to make a war between the Jews of Perea and the 
people of Philadelphia natural and intelligible.^ Luke makes record 
of " GaHlaeans whose blood Pilate had mingled with their sacrifices;"^ 
the reason for this act, and the political and historical significance 
of it, and consequently even its relation to the policy of Jesus, we are 
left to conjecture. Herod the tetr arch's reported attitude toward 
Jesus comes to us through the lips of Pharisees;^ here, because we have 
the reply of Jesus and are not dependent upon the historical sense of 
the evangehst, illumination is shed. The record of one of the snare 
questions put to Jesus makes it evident that the issue of relations to 
Rome is a living one, a debatable one, at Jerusalem ;9 but the vast 
chasm between opinions there, and the intensity of conviction that 

1 Mark 6:17, 18. 6 Antiquities, xx, i, §1. 

2 Josephus, Antiquities, xviii, 5, §2. 7 Luke 13:1. 

3 Mark 3: 6; 12:13. 8 L^ke 13:31, 32. 

4 Luke 6:15. 9 Mark 12:13-17. 

5 Mark 5 : 20. 



io6 THE TEACHING OF JESUS ABOUT THE FUTURE 

marked the adherents of the anti-Roman party is not even dimly 
suggested here or elsewhere. We are told of a Roman centurion 
at the cross of Jesus ;^ we have no hint of the Roman soldiers, so 
odious to the true Jews, who at that very hour were standing guard, 
fully armed and alert, in the temple porticoes, to suppress any riot 
which might occur, and whose presence there, at a later time, led 
to a tumult in which no fewer than twenty thousand perished. =^ 
We can understand how any hint of sedition will awaken a ruler to 
action, and so are able to appreciate the policy of the Jerusalem leaders 
in giving to their charge against Jesus before Pilate the form they did ;^ 
but neither from the report of the trial nor elsewhere in the Synoptics 
do we get any adequate conception of the plague which the messianic 
hope of the Jews proved to be to their Roman rulers. And even 
when direct and individual reference is made to " a notable prisoner," 
''lying bound with them that had made insurrection, men who in the 
insurrection had committed murder, "^ it does not call before the 
mind, as it ought for any true perspective, a long series of revolts, of 
lesser or greater magnitude, lying within the bounds of the life of 
Jesus. 

§3. Evidences of the Interest of Jesus in the National Life 

Any review of the political references in the Synoptic Gospels, and 
any just emphasis, by contrast, upon the poverty of their social, 
political, or historical content, will serve to make clear not only the 
indifference of the evangelists to any large framework or setting of 
a vital kind, but also their unconcern for those general religious 
and political tendencies which surrounded Jesus. And in so far as 
their record of Jesus' words is regarded as fairly complete, or at least 
representative, this impression of unconcern for these tendencies 
passes over from the reporters to him who is reported. But against 
any such sweeping inference of indifference on Jesus' part to the 
trend of the movements of his day there stands the notable and highly 
significant fact that he gave expression, on several distinct occasions, 
to a definite religious and political forecast, which apparently he 
grounded in the conditions prevalent in his own time. He saw that, 

^ Mark 15:39. 3 Luke 23:2, 5, 14. 

« Antiquities, xx, 5, §3. 4 Mark 15:7. 



THE DESTRUCTION OF JERUSALEM 107 

for his people, history was tending with slow but steady and sure 
movement toward the destruction of their capital city, and with it 
their corporate life; and this he announced with unmistakable clear- 
ness and great boldness. 

§4. Occasions and Forms of the Political Forecast made 

BY Jesus 

From the nature of the case, any reference by Jesus to a coming 
national catastrophe was calculated to awaken or intensify dislike 
for him, and hence to hasten the hour when the climax of hatred 
should be reached. For this reason, Jesus acted in this case as he did in 
several others of a like nature; he withheld full and explicit state- 
ment till the last days of his public activity, when the boldest and 
baldest utterance could add nothing to the activity of his opponents. 
Once only before his final entrance into Jerusalem was there drawn 
from him an expression of his conviction as to the national future. 
When it became evident to those who were watching his every move- 
ment that he had definitely set his face toward Jerusalem, and when, 
in addition,' the ever-increasing multitude that was attaching itself 
to him seemed to indicate unmistakably an early, triumphant, and 
spectacular entrance into the city, the effort was made to dissuade 
him from that effort which they assumed he was making for the 
awakening of the popular messianic expectation. This was done by 
reminding him of the tragic fate of a recent uprising of like kind.^ 
Jesus used this politic warning, thrown out by the self-appointed 
guardians of the national peace, as the occasion for announcing that, 
short of a national regeneration, which should give another direction 
to the national ambitions and tendencies, it was certain that the nation 
as a whole would perish, and perish after the same drastic manner 
that marked the treatment of the Galilean insurgents by Pilate.^ 
We are not helped by other sources to a precise knowledge of the 
event in connection with the tower of Siloam,^ but it may be conjec- 
tured that the eighteen men were in detention there for participation 
in some political uprising. Not having himself introduced the sub- 
ject of the national future as affected by present-day popular tend- 
encies, Jesus does not follow it beyond the instance cited to him, 

' Luke 13:1. 2 Luke 13:2, 3. 3 Luke 13:4. 5, 



io8 THE TEACHING OF JESUS ABOUT THE FUTURE 

and another closely related to it. When he passes to a general 
statement,^ he gives to his thought that form of expression which, 
because of its indefiniteness, will not immediately offend, but, because 
of its pictorial form, will remain in the memory to reveal its content at 
some future, more appropriate time. But to those among his 
hearers who were open-minded and far-visioned, the meaning of 
Jesus' parable was doubtless as clear as to those who now read it, 
after its prophecy has become history. 

When once Jesus had reached the last week of his life, he substi- 
tuted direct statement for parable, and vivid, detailed portrayal for 
general assertions. Thus, in connection with his approach to Jeru- 
salem, it is recorded of him that he said of the future of that city. 

If thou hadst known in this day, even thou, the things which belong unto 
peace ! but now they are hid from thine eyes. For the days shall come upon thee, 
when thine enemies shall cast up a bank about thee, and compass thee round, and 
keep thee in on every side, and shall dash thee to the ground, and thy children 
within thee; and they shall not leave in thee one stone upon another.^ 

A period of national upheaval and redistribution, if not destruc- 
tion, seems involved in the parable of the Wicked Husbandmen which 
Jesus addressed to the religious leaders.^ And this conjectural inter- 
pretation of the parable is justified further when one meets elsewhere, 
in the record of these last days, forms of statement the meaning 
of which is beyond doubt. For Jesus had on this subject, as on others 
of prime importance, dealings with his disciples alone, as well as with 
the people at large. He closed the last day of his public ministry by 
an impressive reference, in the presence of his disciples, to the future 
of the temple, the beauty and grandeur of which made an appeal even 
to the untrained aesthetic sense of his Galilean followers : 

And as he went forth out of the temple, one of his disciples saith unto him, 
Master, behold, what manner of stones and what manner of buildings ! And Jesus 
said unto him, Seest thou these great buildings ? there shall not be left here one 
stone upon another, which shall not be thrown down.'* 

This explicitness of statement was the occasion for a question from 
the disciples which led Jesus to his longest, most vivid and dramatic 
portrayal of the siege and destruction of Jerusalem. ^ And even after 

1 Luke 13:6-9. 3 Mark 12:9. 

2 Luke 19:42-44. 4 Mark 13:1, 2. 

5 Mark 13:14-20. For a critical examination of this paragraph, refer to chap, 
iv, §5- 



THE DESTRUCTION OF JERUSALEM 109 

his public labors were ended, on the way to the cross when words 
from him were few, he spoke a message dictated by that phase of 
his people's future which loomed up with largeness of horror: 

Daughters of Jerusalem, weep not for me, but weep for yourselves, and for 
your children. For behold, the days are coming, in which they shall say. Blessed 
are the barren, and the wombs that never bare, and the breasts that never gave 
suck. Then shall they begin to say to the mountains. Fall on us; and to the hills, 
Cover us. For if they do these things in the green tree, what shall be done in the 
dry?^ 

§5. Absence from the Records of an Adequate Basis for 

Jesus' Forecast 

Over against these clear, specific, and reiterated utterances of 
Jesus, by which his confident and steady conviction as to the future of 
Jerusalem is made evident, there stands, by contrast, the almost entire 
absence from the synoptic account of such historical indications of 
Jesus' time as must have formed the basis for such positive declara- 
tions. Not that the gospel records are wanting in reasons, morally 
and religiously grounded, why the sentence of condemnation must be 
the verdict upon the life of the nation; they make it abundantly 
evident that the Jewish people, by virtue of their present attitude 
toward the life and Hght in Jesus — not to go back into their past history 
or forward into their future — pass judgment upon themselves. The 
condemnation, then, is certain and is sufficiently justified. But what 
is the basis for the conjecture by Jesus, nay, the confident prophecy, 
that in these latter days condemnation, unlike that in many other 
generations, will find expression as retribution ? And in what tend- 
encies of the day lay the certainty that retribution would take the 
extreme form of the destruction of the capital city, even of the center 
of national religious hfe ? For an answer to these questions, the ap- 
peal must be made to sources other than the gospels, to writers whose 
interest lay in the broader historical movements and outlook. 

§6. An Exhibit of the Critical Events within the Life- 
time OF Jesus 

It will suffice if the view be confined to those years within which 
Jesus himself lived. The critical events of those years by themselves, 
without the tracing of their roots in preceding time or their fruits in 

I Luke 23:28-31. 



no THE TEACHING OF JESUS ABOUT THE FUTURE 

after years, will serve to base the general religious and political out- 
look of Jesus. Mere enumeration, without enlargement or extended 
comment, answers the present purpose . 

1. Jesus was born into the midst of political ferment. The rumor 
that the sickness of Herod the Great had taken a fatal turn was the 
signal for an outburst of long-subdued protest and revolt. Incited 
by two rabbis of high repute, Judas and Matthias, a large body of the 
more ardently patriotic and religious among the younger men of the 
nation tore down the golden eagle erected by Herod, contrary to 
Jewish law, over the great gate of the temple. This was part of a 
general plan "to defend the cause of God." As a result, Herod 
deprived the high-priest, Matthias, of his office because of his sup- 
posed sympathy with the movement; and burnt alive with his com- 
panions the other Matthias, who had raised the insurrection. Others 
who had been arrested he delivered to the proper officers to be put to 
death. ^ 

2. Herod the Great got together the most illustrious men out of 
every village in all Judea into the hippodrome at Jericho. He left 
orders that they be slain immediately upon his death, that there 
might be mourning for him — a mourning to take the place of that 
spontaneous sorrow which hatred for him would prevent. Though 
the design was frustrated by Salome and her husband, it indicates 
the political situation.^ Indeed, it is recorded that Herod even went 
so far as to command, for this same purpose, "that one out of every 
family should be slain." ^ 

3. Upon the death of Herod, the demand was made of Archelaus, 
his successor in Judea, that Herod's punishment of the revolt under 
Judas and Matthias be recognized as wrong, especially by the deposi- 
tion of the high-priest whom Herod had appointed in the place of that 
Matthias whom he had suspected. The demand proceeded from 
a great multitude which had assembled at the time of the Passover. 
Archelaus sent his general with soldiers to exhort the crowd to quiet 
and order. The soldiers were assaulted and most of them stoned to 
death. Thereupon Archelaus dispatched his whole army against the 

^ War, i, 33, §§2-4; Antiquities, xvii, 6, §§1-4- 

2 War, i, 33, §§6, 8; AntiquitieSy xvii, 6, §5 and 8, §2. 

3 Antiquities, xvii, 6, §6. 



THE DESTRUCTION OF JERUSALEM iii 

Passover multitudes inside and outside of the city. The cavalry of 
Archelaus slew three thousand men.^ 

4. Plots and counter-plots, arguments and answers to arguments 
were set forth before the Emperor at Rome as to the succession to the 
throne of Herod. Large emphasis was laid upon the ruthless conduct 
of Archelaus in slaying the thousands of Jews at the Passover. "^ 

5. LTpon the departure of Archelaus for Rome, and while Varus, 
governor of Syria, was at Jerusalem, a serious revolt broke out. 
This Varus quieted. Sabinus, a procurator sent to Palestine after 
Herod's death, pending the settlement of the question of succession, 
pursued a policy which fanned the flames of revolt. At the Feast of 
Pentecost, myriads of the Jews besieged Sabinus and his soldiers. 
A terrible battle was fought, to the disadvantage of the Jews. The 
Romans set fire to the porticoes of the temple which were being 
used by the Jews as vantage-points; and in the conflagration many 
Jews were burnt. ^ 

6. The rebellion spread from the city throughout the country, some 
indications of its extent and form being given by the mention of : {a) 
The banding together of two thousand of Herod's veterans for pur- 
poses of rebellion and gain in Idumea and Judea; {h) The assault 
under Judas, son of Ezekias, upon the royal armories at Sepphoris in 
Galilee, and his subsequent use of weapons there obtained for purposes 
of plunder. He had "a thirst for power, and an ambitious desire for 
royal rank;" {c) In Perea, Simon, who had been a slave of Herod the 
king, "was so bold as to put a diadem on his head, and a certain 
number of the people stood by him, and by their madness he was 
hailed as king;" {d) "The royal palace at Amatha, near the river 
Jordan, was also burnt down by a party of men that mustered together, 
like those belonging to Simon;" {e) "At this time also Athronges, 
a person eminent neither for the dignity of his progenitors, nor for 
any great virtue or wealth of his own, as he was only a shepherd, and 
obscure in all respects, because he was a tall man, and excelled others 
in the strength of his hands, was so bold as to set up for king." Hav- 
ing given these specific cases, Josephus contents himself, for the rest, 

1 War, ii, i, §§1-3; Antiquities, xvii, 9, §§1-3. 

2 War, ii, 2, §3; Antiquities, xvii, 9, §4. 

3 War^ ii, 3, §§1-4; Antiquities, xvii, 10, §§1-3. 



112 THE TEACHING OF JESUS ABOUT THE FUTURE 

with a summary statement of the situation: "And now Judea was 
full of bands of robbers, and as the several companies of the seditious 
lit upon anyone to lead them, he was created a king immediately."^ 

7. The expedition of Varus, governor of Syria, for the relief of 
Sabinus, temporary procurator of Judea, who was besieged by the 
Jews in the royal fortresses in Jerusalem, resulted in : {a) the complete 
reduction of Galilee, including the burning of Sepphoris, and the 
sale of its inhabitants as slaves, together with fire and slaughter 
along the line of march; (6) the surrender of Jerusalem; {c) the 
traversing of the whole country for the apprehension of the rebels; 
{d) the crucifixion of two thousand of the leading participants in the 
revolt.^ 

8. An embassy of Jews went to Augustus "to petition for the 
liberty of living according to their own laws," "to plead for the 
autonomy of their nation." "The main thing they desired was that 
they might be delivered from kingly and similar governments, and 
might be added to Syria, and be put under the authority of such 
chief magistrates as should be sent to them."^ 

9. A deputation of the Jewish and Samaritan aristocracy appeared 
before Augustus to accuse Archelaus, after about nine years of his 
rule, because of " his barbarous and tyrannical usage of them." That 
the complaints were serious is evidenced by the summoning of 
Archelaus to Rome, and his immediate banishment to Gaul.'^ 

10. A serious revolt of the Jews took place upon the attempt by 
Quirinius to make a census of Judea for the purposes of taxation 
according to the Roman method. This was " the enrolment " ordered 
by Augustus under Quirinius of Syria, with Coponius as procurator 
of Judea. Only by the persuasion of the high-priest, Joazar, was the 
census carried through without bloodshed. ^ 

1 1 . The sect of the Zealots was formed under Judas the Galilean 
and Sadduc, a Pharisee.^ 

1 War, ii, 4, §§1-3; Antiquities, xvii, 10, §§4-8. 

2 War, ii, 5, §§1-3; Antiquities, xvii, 10, §§9, 10. 

3 War, ii, 6, §§i, 2; Antiquities, xvii, 11, §§i, 2. 

4 War, ii, 7, §3; Antiquities, xvii, 13, §2. 
s War, ii, 8, §1; Antiquities, xviii, i, §1. 

6 War, ii, 8, §1; Antiquities, xviii, i, §§i, 6. 



THE DESTRUCTION OF JERUSALEM 113 

12. A complaint was made by Judea in a. d. 17 against the burden- 
some and oppressive taxation to which the province was subjected.^ 

13. Out of respect to Jewish conviction it had been the custom 
of Roman rulers to bring into Jerusalem only such standards as bore 
no image of eagle or emperor. Pilate determined to set this concession 
aside. Under cover of night he introduced standards bearing the 
emperor's bust. The act resulted in a vigorous revolt, which was 
quieted only by the removal of the offensive emblems.^ 

14. "After this Pilate raised another disturbance by expending the 
sacred treasure, which is called Corban, on an aqueduct, whereby 
he brought water from a distance of four hundred furlongs." He 
distributed his soldiers among the clamorous crowds in private dress, 
and at a signal they fell upon the Jews with staves. Many perished 
by beatings, and many more were trodden to death in the precipi- 
tous flight which followed this unexpected charge. ^ 

15. The popular uprisings in the time of Pilate of which the 
Synoptic Gospels give some hint are : (fl^) " Now there were some present 
at that very season which told him of the Galilaeans, whose blood 
Pilate had mingled with their sacrifices ;"'^ (b) "them that had made 
insurrection, men who in the insurrection had committed murder. "^ 

16. The imprisonment and execution of John the Baptist by Herod 
Antipas happened, Josephus says, because he "feared lest the great 

^ Tacitus, Annals, ii, 42. For the period from about A. d. 9 to about a. d. 26, 
Josephus seems to have been without sources in the writing of his works. These 
seventeen years he covers in about as many lines, the larger part of the content of which 
is general Roman history. For Palestine, he knows little more than the succession 
of high-priests {Antiquities, xviii, 2, §2). Unfortunately, this is the important period 
in the hfe of Jesus, that is, from his thirteenth to his thirtieth years. "We should 
like to know of the active external, social, and political factors that had the most 
potent part in the formation of his judgments about the future of his people. Happily 
we are favored with a fairly adequate recital of the trend of events, even in detail, during 
those highly impressionable years which preceded his visit to the capital as a youth 
of twelve (Luke 2:41-50). How events in Palestine moved during the later fifteen 
obscure years we are able to infer with some certainty from the subsequent history. 
The first record of Josephus, when he is again enabled by his sources to take up the 
narrative, is of "a very great tumult among the Jews" under the procurator, Pontius 
Pilate ( see 13 above). 

2 War, ii, 9, §2, 3; Antiquities, xviii, 3, §1. 

3 War, ii, 9, §4; Antiquities, xviii, 3, §2. 

4 Luke 13:1. 5 Mark 15:7. 



114 THE TEACHING OF JESUS ABOUT THE FUTURE 

influence John had over the people might put it into his power 
and indination to raise a rebelHon."^ 

17. The hostile intentions of Herod Antipas toward Jesus were 
doubtless wholly based upon his fear of the possible political influence 
of Jesus in a direction like to that suspected of John the Baptist.^ 

§7. General Significance of These Events for Jesus 

When it is had in mind that this survey of some of the principal 
events, falling within the lifetime of Jesus, that had social, religious, or 
political significance, covers less than one half of his life,^ and that we 
may assume with confidence a similar series for the unrecorded por- 
tion, it becomes apparent at once that he had a mass of contemporary 
history of such a kind that it was safe to base upon it large deductions 
for the future. Viewed from the standpoint of Roman policy, these 
events make evident an attitude of growing intolerance and severity 
on the part of the direct rulers of Palestine. Considered from the 
Jewish position, they exhibit a constantly deepening sense of national 
oppression, and a determination that was leading to more effectively 
organized protestation and open revolt, in the hope for a betterment 
of conditions. 

§8. Special Significance of the Rise of the Zealot 

Movement 

Far and away the most significant among those events which fell 
within the lifetime of Jesus, the event having within it most potency 
for the future of the Jewish people, was one that happened in the 
most impressionable years of Jesus, close to the period of his visit to 
Jerusalem as a youth. This event was the formation of the sect of 
the Zealots, under Judas the Galilean, in the year of the census, 
a. d. 6 or A. D. 7. To this sect Josephus attributes again and again in 
the course of his narrative all the disturbances, uprisings, revolts, 
rebellions, and consequent distresses and miseries which came upon 
his people from the time of its organization to the end of the great war 
of A. D. 66-73. F^^ ^^y adequate understanding of the course of 
Jewish history, from the youth of Jesus till the last outpost was taken 
by the Romans in A. d. 73, there is necessary as full knowledge as is 

^ Antiquities, xviii, 5, §2. 

2 Luke 13:31. 3 See p. 113, n. i. 



THE DESTRUCTION OF JERUSALEM 115 

possible of the Zealots. The information which Josephus gives of the 
inner life and motives of the sect is scanty; he has utter disdain for 
the movement. We may use fully his account given in connection 
with its origin. Having told of the revolt at the time of the census, and 
its quieting by the high-priest who urged submission, he continues : 

But one Judas, a Gaulanite, of a city whose name was Gamala, joining him- 
self to Sadduc a Pharisee, was eager to draw them to a revolt. Both said that 
this taxation was nothing but a direct introduction of slavery, and exhorted the 
nation to arrest their liberty, as if they could procure them happiness and security 
for what they possessed, and if they failed in the happiness that would result 
from this, they would acquire honor and glory for magnanimity. They also said 
that God would not assist them unless they joined with one another energetically 
for success, and still further set about great exploits, and did not grow weary in 
executing the same. And the men heard what they said with pleasure, and so this 
bold attempt proceeded to a great height. All sorts of misfortunes also sprang 
from these men, and the nation was infected by them to an incredible degree: one 
violent war carne upon us after another, and we lost our friends who used to alle- 
viate our pains; there were also very great robberies, and murders of our principal 
men, under pretext indeed of the public welfare, but in reality from the hopes of 
private gain. Hence arose seditions, and owing to them political murders, which 
sometimes fell on their own people (from the madness of these men toward one 
another, and their desire that none of their rivals should be left), and sometimes 
on their enemies; a famine also came upon us, and reduced us to the last degree of 
despair, as did also the taking and demolishing of cities, nay, faction at last in- 
creased so high, that the very temple of God was burnt down by the enemies' fire. 
So greatly did the alteration and change from the custom of our fathers tend to 
bring all to destruction who thus banded together, for Judas and Sadduc, who in- 
troduced a fourth philosophic sect among us, and had a great many followers 
therein, filled our state with tumults at the time, and laid the foundations of 
future miseries by their system of philosophy which we were before unacquainted 
with, concerning which I shall discourse a little, and that the rather, because the 
infection which spread thence among our younger men, who were zealous for it, 
brought our nation to destruction.^ 

Josephus has made clear here the ultimate results of Zealotism to 
the nation. To indicate, even in outline form, the activities of the sect 
would be to sketch Jewish history from A. d. 7 to a. d. 73. No stronger 
general testimony could be borne to their influence than the fact that 
Josephus looks upon them as one of the sects of his people, and places 
them, in description, with Pharisees, Sadducees, and Essenes. Hav- 

^ Antiquities, xviii, i, §1. 



Ii6 THE TEACHING OF JESUS ABOUT THE FUTURE 

ing described these other sects he passes to the Zealots, and here 
seems incKned to a more judicial statement of their characteristics: 

But Judas the Galilean was the author of the fourth sect of Jewish philosophy. 
Its pupils agree in all other things with the Pharisaic notions, but they have an 
inviolable attachment to liberty, and say that God is their only ruler, and lord. 
They also do not mind dying any kinds of death, nor indeed do they heed the 
tortures of their relations and friends, nor can any such fear make them call any 
man lord. And since this immovable resolution of theirs is well known to a great 
many, I shall speak no further about that matter; for I am not afraid that any- 
thing I have said of them should be disbelieved, but rather fear that what I have 
said comes short of the resolution they show when they undergo pain.^ 

It is abundantly evident, then, that the movement was a theocratic 
revival of a vigorous and persistent type. But in the light of the 
knowledge, otherwise possessed, as to the place held in this age by 
that personalized theocratic expectation which centered about a 
Messiah, the inquiry forces itself to the front whether Josephus has 
not drawn his sketch in too broad outlines, and whether for the Zealots 
a simple, theocratic ideal or, on the other hand, the hope for a definite 
messianic person was the impelling motive of their movement. If 
the latter, we can expect no adequate indication of it from our historian, 
for he writes for the Roman world and to justify and glorify his people. 
Athwart his path to this goal, if the history be written to the truth, 
there lies always a great stumbling-block — the fact of the part played 
by the messianic hope ; for in attachment to it, conceived under Zealot 
forms, lay true treason. So throughout his history of definite events 
he designates the Zealots as "robbers," against whom the men of 
repute among the Jews are themselves standing. Josephus assumes 
toward the messianic ideal an all but absolute silence throughout 
both the War and the Antiquities. Yet the mask cannot be forever 
worn, and once, toward the end, it falls away long enough to permit 
a sight of the reality behind it. After having described the terrors of 
the siege of Jerusalem and of the burning of the temple, he pauses in 
his narrative for some general observations, among which is this : 

But what most stirred them up to the war was an ambiguous oracle that was 
found also in their sacred writings, that about that time one from their country 
should become ruler of the world. The Jews took this prediction to belong to 

I Antiquities, xviii, i, §6. 



THE DESTRUCTION OF JERUSALEM 117 

themselves, and many wise men were thereby deceived in their judgment. Now, 
this oracle certainly denoted the rule of Vespasian, who was declared emperor in 
Judea.^ 

We have only to bring together the two statements, that the war 
was brought on by the Zealots, and that incitement to it came from 
the messianic hope, to have before us the explanation, luminous and 
convincing, of the intensity of the Jews in the war, and the understand- 
ing, full and satisfying, of the inner life of the Zealot movement. The 
central tenet and inspiring motive of the Zealot movement was the 
bringing-in of the messianic era by an appeal to the sword. 

§9. Attitude of Jesus tov^ard the Zealot Movement 

With the fundamental feature of the conception of the Messiah 
which underlay the Zealot purpose, and with the drastic method by 
which the Zealots hoped to establish the Messiah's kingdom, Jesus 
expressed no degree of sympathy. At the opening of his ministry 
he had cast aside forever that conception.^ But his attitude went 
beyond that of negation; he saw and announced that the movement 
would mean, ultimately, the nation's ruin. Such a form of national 
hope, tenaciously held, could have only one end under any ordinary 
circumstances; held and avowed and aggressively expressed under 
such an opposing power as that of the Romans, its outcome was 
doubly evident to the clear religious and political vision of Jesus. 

The obvious outcome of Zealotism could be averted only by one 
or the other or both of two factors: (i) Some counter political move- 
ment of genuine vitality and power of appeal to the nation as now 
constituted, or (2) the introduction of some new religious force 
through which the fundamental position of the Zealot party should 
be corrected. 

§10. Pharisaism and Sadduceeism in Relation to the 

Zealot Movement 

Pharisees, Sadducees, and Essenes stood over against Zealots as 
factors in the national life. As a political and religious party, the 
Essenes may be disregarded; they were rather a monastic order. 

1 War, vi, 5, §4. 

2 Matt. 4:1-11 =Mark 1:12, 13 = Luke 4:1-13. 



Ii8 THE TEACHING OF JESUS ABOUT THE FUTURE 

From them nothing could be hoped that would offset the propaganda 
of the Zealots. For the Pharisees, the sad disappointment of their 
messianic hopes as centered upon successive Asmoneans had led 
to such a modification in the forms of that hope that now the kingdom 
of the Messiah was viewed as a product of the direct activity of God, 
to come in his own time and then only, and without their inter- 
vention or aid. This Pharisaic attitude was modified only by the force 
of events, that is, by the success, among the people, of the Zealot 
appeal. Pharisees gave themselves reluctantly at last to the attempt 
to direct the popular movement which they could not suppress. 
Josephus was a Pharisee;^ at the siege of Jerusalem he acted as 
mediator between Titus and the besieged; his address counseling 
cessation of hostility may be taken as an exposition of the Pharisaic 
position as to the method of advance toward the messianic kingdom, 
expressed in forms agreeable to his prospective readers, that is, with 
direct messianic reference omitted. The whole address is illuminat- 
ing; its summary suffices to exhibit its central contention: 

And, to speak generally, we can produce no example wherein our fathers got 
any success by war, or failed of success without war, when they committed them- 
selves to God. When they stayed at home they conquered, as it pleased their 

judge, but when they went out to fight, they always met with reverses Thus 

it appears that warfare is never allowed our nation; but that capture always 
follows our fighting. For I suppose that such as inhabit this holy place ought to 
commit the disposal of all things to God, and to disregard the hand of men, when 
they plead to the judge above. '^ 

Such was the theory of Pharisaism — a policy of inaction in all that 
touched the messianic hope as related to Roman dominance. It was 
obvious to Jesus that in this policy of negation there lay no effective 
offset to the policy of aggression and action which characterized the 
Zealots, for "they said that God would not assist them unless they 
joined with one another energetically for success, and still further set 
about great exploits, and did not grow weary in executing the same."^ 
As for the Sadducean party, they were wealthy, priestly aristocrats, 
the security of whose possessions and the perpetuity of whose place 
and power was better assured under the continuance of Roman rule 
than under any state of society which revolution was likely to bring. 

^ Life, §2. 2 War, v, 9, §4. 3 Antiquities, xviii, i, §1. 



THE DESTRUCTION OF JERUSALEM 119 

They had not the religious conviction in any sphere which could make 
them national reHgious forces against the current of a popular move- 
ment toward Zealotism; they had no inclination to take a formative 
place in molding popular opinion ; they were ready to act only when 
action was futile. Within the nation itself, as constituted in Jesus' 
day, there was no movement, counter to that of the Zealots, which 
compared with it in power of popular appeal, or which had in it any 
promise of ability to check the onward rush of that new sect which 
had arisen during the youth of Jesus. 

§11. The Messianic Ideals of Jesus in Relation to 
Those of Zealotism 

Jesus himself stood for the introduction into the Jewish national 
life of a conception of the Messiah and his kingdom which should 
strike at the fundamental tenets of the Zealots. It was destined, if 
accepted, to conquer by completely supplanting, by radical reconstruc- 
tion. Within it lay the power to neutralize those elements of the 
Zealot position which threatened to be the most deadly to the national 
life. The messianic ideals of Jesus once accepted in a broad way by 
his people, Zealotism must die out for want of a motive. The rule of 
God conceived in the terms of Jesus excludes the conflict of Caesar 
and God. It is from a mind keenly alive to both political and religious 
tendencies, and to the presence of their solution, that there springs 
the words: "If thou hadst known in this day, even thou, the things 
which belong unto peace 1 but now they are hid from thine eyes .... 
thou knowest not the time of thy visitation."^ The nation sorely 
needed in those days of factional fanaticism set against factional 
quiescence or indifference the voice of a prophet who should break the 
trend toward messianic literalism or scholasticism. The prophet 
had come and had spoken; for his message he is now brought to the 
eve of death. He alone has grasped the import of his message and 
its possible relation to the future political and religious life of his peo- 
ple, its power as a corrective to fatal tendencies. Out of the situation 
of the hour there arises within the mind of Jesus the conviction that 
present movements will run to their bitter end. To this conviction 

I Luke 19:42, 44c. 4 



I20 THE TEACHING OF JESUS ABOUT THE FUTURE 

he gives expression.^ That the national disaster had its ultimate 
basis in the rejection of the prophetic word in which lay the power of 
national regeneration through the elimination of political messianism 
was a constant element of the thought of Jesus. ^ The rejection of 
the messenger of the true messianism received an added significance, 
as prophetic of the national future, from the fact that the aggressively 
vigorous and rigorous form of this rejection was itself dictated, in 
large measure, by political considerations. It was a move originating 
in the results of previous uprisings incited by Zealots, and now carried 
out on the basis of political expediency by Sadducees,^ and acquiesced 
in and aggravated by Pharisees,"^ doubtless even with them more 
largely on political than on moral or religious grounds. Well may 
Jesus ask: ''If they do these things in the green tree, what shall be 
done in the dry?"^ If they ruthlessly dispose of such a life for the 
supposed preservation of national existence in these days of com- 
parative political quiet, to what lengths may they be expected to go 
for expediency's sake when the political situation becomes acute? 
In those days the last shreds of a moral element in the messianic hope 
will have vanished. 

There is hope left in one word only, "repent," and it is a word of 
both religious and political content; probably, indeed, for the hour, it 
has more of political than of religious content.^ But the mad decision 
has already been made ; militant messianism will stalk on to the doom 
of the nation. 

1 Matt. 23 -.34-39 = Luke 11:49-51 (P §i8B) and 13:34, 35 (P §42B). It is be- 
lieved that document MK, not document P, gives the historical setting of the discourse 
to which these sayings probably belong, namely, MK 12: 38-40 = Matt., chap. 23. 

2 Parable of the Wicked Husbandmen, Mark 12:1-11; and that of the Marriage 
Feast, Matt. 22:i-io = Luke 14:15-24. 

3 John 11:47-50. s Luke 23:31. 

4 Luke 23:2, 5, 14. 6 Luke 13:3, 5. 



CHAPTER III 

THE RISE OF MESSIANIC CLAIMANTS AND THE DAY OF 

THE SON OF MAN 

§ I. The Time and Method of the Destruction of Jerusalem, and Their ImpUca- 
tions 

§ 2. Jesus' Twofold Concern for the Future 

§ 3. The Disciples in the National Upheaval — Their Prospective Longings 
Treated by Jesus 

§ 4. A Grave Peril to the Disciples in the Future — the Rise of Messianic Claim- 
ants 

§ 5. Resultant State of the Disciples, and Consequent Demand for a Constructive 
Statement by Jesus 

§ 6. A Positive Statement from Jesus as to the Future 

§ 7. The Single Theme and Its Relation to "the Day of Jehovah" 

§ 8. The Simplicity of Jesus' Thought about "the Day" — the Thought Examined 

§ 9. The Foremost Question Raised by the Sketch from Jesus 

§10. Negative Aspects of Jesus' Portrayal of "the Day" 

§11. Standpoint from which the Positive Aspects of Jesus' Thought Must Be 
Viewed — an Effort at Contrasts 



CHAPTER III 

THE RISE OF MESSIANIC CLAIMANTS AND THE DAY OF 

THE SON OF MAN 

§1. The Time and Method of the Destruction of Jeru- 
salem, AND Their Implications 

In the outlook of Jesus, the destruction of Jerusalem was not an 
event of the far distant future, an event lying indefinitely within the 
times yet to come. For him, it fell inside the limits of the lifetime of 
that generation to which his message had been addressed. Even 
those men who were the hearers of his forecast would themselves be 
participants, in part, in the great struggle which should end with the 
casting-down of the city — "All these things shall come upon this 
generation."^ It is to be observed, moreover, that the terms by 
which Jesus depicts that dire event are those of a natural process, 
wrought by human forces.^ There is an entire absence of the play 
of supramundane powers, of that which is dramatic or castastrophic 
in the apocalyptic sense. The destruction of the city is to be effected 
by the contention of vast human forces, working gradually to a climax. 
These two considerations — (i) that the. event falls within the present 
generation, (2) that it is effected through the clash of human agencies — 
imply that the years near at hand and more distant will be, for the 
Jewish people, a time of constant ferment, will be made up of days 
of debate, of inner conflict, of suffering and sacrifice, of exaltation and 
despair, of hopes and disillusionments — all these spreading over years 
and culminating in the great disaster. 

§2. Jesus' Twofold Concern for the Future 

For that period of years of national distraction and desperation the 
outlook of Jesus had a double aspect; for him there lay within that 
period a twofold concern — that for his people and that for his dis- 
ciples. As to the effects and outcome for his people as a whole, 

I Luke 13:3, 5; Luke ii: 49-51= Matt. 23:34-36. 
3 Luke 19:43, 44; Luke 23:28-31; Mark 13:14-20. 

123 



124 THE TEACHING OF JESUS ABOUT THE FUTURE 

Jesus saw them with clearness and expressed them with vigor.^ But 
what of that group of people who had attached themselves to him ? 
To them, what would these days of national distress mean — these 
years through which that people of which they were a part should 
painfully move toward the final great agony ? 

§3. The Disciples in the National Upheaval — Their 
Prospective Longings Treated by Jesus 

How real a problem, how distinct a problem, those coming years 
held for the fraternity of Jesus will be felt with force when it is recog- 
nized that they faced those years with an attitude toward the national 
hope, toward messianism, unlike that of their contemporaries. For 
their fellow-countrymen, the nerve of that Zealot movement which, 
through these years, should hasten them on to their destruction would 
be the hope of the Messiah yet to be, yet to rule a free people. For 
the disciples of Jesus, that problem of the Messiah was already a 
settled one ; they interpreted Jesus to be the Messiah. Viewed from 
the standpoint of the days when Jesus was present with his 
disciples, viewed thence by Jesus himself, those future years, therefore, 
loomed up as fraught with the very gravest dangers to his group of 
disciples, with dangers not included in those which would result inevit- 
ably from their propaganda, not covered by the forms of persecution 
to which they would be subjected — namely, with dangers touching 
this central idea in their interpretation of him, his work as the Messiah. 
Jesus recognized that certain serious perils, inactive while he was 
present, would threaten his movement when he was gone. So long 
as Jesus was with his body of followers, it was always open to them 
to locate in the future of his life and work that which was lacking in 
the present in the fulfilment of messianic expectation. This they con- 
stantly did, finding in his prospective arrival at Jerusalem the time 
of worthy messianic activities. But how would it be after he was 
gone — and gone without expected and normal messianic vindication ? 
This was a serious question whatever the form of future circumstances, 
even with those most favorable to the nurturing of the new faith of the 
disciples. But with what gravity that future must have been viewed 
by Jesus when his vision presented to him his disciples as moving in 

^ Chap, ii, "The Destruction of Jerusalem." 



THE RISE OF MESSIANIC CLAIMANTS 125 

the midst of persecutions of the most drastic kind, in the midst of 
national distresses calculated to prove a test to the most steadfast and 
heroic souls among the Jews. What a time for the propagation by 
his disciples of a movement which should profess to give answer to 
precisely those theocratic problems about which all this national 
desperation centered ! Adherence to an inactive Messiah of the past 
during days in which the sorest persecutions are being suffered, dur- 
ing days in which the national life is in the balance ! Then, if ever, 
the disciples of Jesus will revert to the old form of their messianic 
hope. Then, if ever, they will long for some display of messianic 
presence and power more in accord with that popular contemporary 
hope to which they were once attached. Then, if ever, they will feel 
the weakness of their apologetic for Jesus as the Messiah. Then, if 
ever, their hearts will cry out, with a touch of deep despair and dis- 
appointment, for one day of the rule of a Messiah such as they once 
dreamed of, such as many of their contemporaries are expecting, 
such as seems called for by the national crisis, but such as Jesus of 
Nazareth has not proved himself to be. It is to this prospective 
peril, clearly foreseen and strongly felt by Jesus, that he makes refer- 
ence in his words to his disciples: ''Days will come, when ye shall 
desire to see one of the days of the Son of man, and ye shall not 
see it."^ 

By these plain words, spoken while he was yet with them, Jesus 
does all that may be done in advance to fortify his disciples against 
that peril to the movement which future persecutions and the events 
leading to the destruction of Jerusalem are certain to beget. And 
this forecast serves in a double way as a guard. It fortifies by its 
recognition and mention beforehand of the danger, and again 
by the explicitness, even bluntness, of the assertion that all such 
desire in those days is vain — "ye shall not see it." By these words 
the disciples were made ready, so far as possible, to hold fast in 
the days of severest persecution, in the days of most extreme 
national peril, to the messianic ideals imparted to them by Jesus; 
to hold out against the tendency, natural and inevitable, toward the 
longing and the hope for messianic intervention of a supramundane 
kind. 

^ Luke 17:22. 



126 THE TEACHING OF JESUS ABOUT THE FUTURE 

§4. A Grave Peril to the Disciples in the Future — 
THE Rise of Messianic Claimants 

For the mind of Jesus, then, the near future was viewed in a double 
aspect. He saw it as holding for his nation certain disaster; he saw 
it as holding for his disciples possible disaster. And, similarly, the 
most active and vital factor in the near future of his people's life in 
Palestine, as he saw it, namely, Zealotism, had for his vision a double 
significance. As to the nation as a whole, it was Zealotism that was 
to lead it to its ruin.^ But what was the thought of Jesus as to the 
effect of the Zealot movement upon his own movement in the years 
during which both would move side by side ? It could not be sup- 
posed by Jesus that a national messianic movement of such intensity 
and power as could suffice to carry the nation to a bitterly contested 
end would be without appreciable inner effect upon the movement 
represented by his disciples. Outwardly, the results of Zealotism, as 
felt by the disciples in the form of a distracted social environment, 
would lead to a yearning after a Messiah of present activity and of 
social power. But what effect would the inner ideals and motive 
forces of Zealotism produce upon the disciples ? In the degree in 
which the Zealot propaganda at any given period might place empha- 
sis upon the more material or political elements in its programme, it 
would move away from the distinctive message which was to be 
heralded by the disciples of Jesus. At such periods, therefore, it 
would prove no serious peril to the inner life of the society of Jesus, 
especially so long as its activities were being crowned with success 
and the days of defeat and distress still lay in the future. But it 
would be very different at times when the religious emphasis in Zealot- 
ism was uppermost, at times when the sole or the dominating power 
in the movement would reside in the appeal to the messianic hope. 
And this latter emphasis was certain to be most closely associated with 
those periods when success was wanting, when failure threatened, 
periods when the Zealots turned away from prowess to a more tran- 
scendent form of aid to their ends. At such times, Zealotism would 
draw nearer, in its central appeal, to the contemporary movement 
represented in the disciples, and so would bear in itself a peril to the 
community of Jesus. So long as Zealotism, in its pushing forward 

I Chap, ii, "The Destruction of Jerusalem," §§8-ii. 



THE RISE OF MESSIANIC CLAIMANTS 127 

of the messianic expectation, kept the minds of its adherents upon 
some unknown Messiah of the future, its influence could not be large 
upon that body of men who had the conviction that the Messiah had 
already come in Jesus. But Zealotism did not win its adherents 
and make its great advances by an indefinitely deferred hope. The 
emergence of powerful and commanding persons, especially at crises 
in the history of Zealotism, was the occasion for the transmutation 
of hope into supposed realization. In days when the breath of the 
nation's life was the messianic hope, it needed only that the individual 
rise perceptibly above the level of the multitude to occasion the central- 
ization in him of that national hope. That this inevitable trend of 
Zealotism had manifested itself more than once during the life of 
Jesus cannot be doubted. Aside from those popular messianic 
interpretations which centered in Jesus, and of which the gospels give 
clear indication, the period of his lifetime was notable as that of the 
rise and rapid growth of Zealotism. It may be concluded with con- 
fidence, in the light of the experiences of Jesus and of the subsequent 
history of the Zealot movement, that messianic values were more than 
once attached to Zealot leaders between the time of the birth and of 
the death of Jesus. Had Josephus not been a pensioner of Roman 
emperors, his account of Judas of Galilee, the founder of Zealotism 
(a. d. 6 or 7) would show more truthfully and adequately the relation 
of his sect to messianism, and the messianic claims and values attached 
to the founder himself. As to this phase of the significance of Judas 
and his movement, the author of Acts has transmitted the more 
illuminating account. By recording Gamahel as placing the agita- 
tion under Judas of Galilee in the same category with that caused by 
Jesus of Galilee, he has apparently stamped it as a messianic move- 
ment.^ Were we in possession of the history of Zealotism during 
those seventeen years within Jesus' lifetime of which Josephus tells us 
practically nothing (a. d. 9-26), we should, doubtless, have the record 
of more than one other personalizing of the messianic hope in a 
dominant character.^ 

That which Jesus observed of Zealot messianic tendencies while he 

1 Acts 5 •• 33-39- 

2 For a history of the growth of this tendency from the death of Jesus to the 
destruction of Jeruslaem, see chap, iv, §6. 



128 THE TEACHING OF JESUS ABOUT THE FUTURE 

was with his disciples, he was well assured would continue and be 
aggravated in the years to come. As the contest with Rome became 
closer and fiercer, the religious element would receive heavier empha- 
sis; as the despair of defeat deepened, the necessity and opportunity 
for messianic claims would be enlarged. It is from a mind which 
has taken recognition of current messianic tendencies, which has 
read the future in the present, which, above all, is concerned for the 
life of his society in that future of messianic uprisings that the prophecy 
and exhortation is expressed: "And they shall say to you, Lo, there! 
Lo, here! go not away, nor follow after them."^ 

§5. Resultant State of the Disciples, and Consequent 
Demand for a Constructive Statement by Jesus 

Some serious and sustained effort of the historical imagination is 
demanded, some sympathetic attempt at the adjustment of historical 
perspective is imperative, if one would attain to an adequate appre- 
hension of the messianic content of the disciples' minds after Jesus 
had thus brought before them so much that had a future reference. 
Not that for them, in the present at least, the prohibition of attach- 
ment to future messianic claimants presented itself as a prospective 
deprivation. Jesus sufficed in that hour, and they had believed that 
he had a future. Of more significance to them was it, that he had 
said that all desire of theirs, in certain trying days that were to come, 
for a day of the Messiah, was unwarranted and futile — '* Ye shall not 
see it.'''' 

Whatever the limitations of vision which had marked the disciples 
previous to Jesus' final arrival at Jerusalem, it may be beheved that 
they had come to some degree of realization that Jesus was soon to be 
separated from them. With the dawn of that consciousness would 
come a flood of questions touching the future. Present with them, 
and regarded as about to attain, Jesus was intelligible as Messiah — a 
Messiah with a future. But, when once place is given to the belief that 
he is about to leave, then problems of magnitude and gravity rise and 
clamor for solution. The whole ground on which rests the messianic 
interpretation of him by his disciples quakes. The main supports, 

* Luke 17:23. 



THE RISE OF MESSIANIC CLAIMANTS 129 

the only stable supports, for their faith in him were grounded in what 
they believed lay in the very near future ; these were being undermined 
by the closer-pressing evidences of the proximity of his death. Faith 
grounded thus must either die in his death, or it must be transferred 
beyond his death and there find basis for its activity. Outside these 
alternatives for their present faith, there is another solution of the 
problem, namely, so to correct their ideas that the objects of hope 
are found to be fully realized in the present. In the case of Jesus, 
dealing with the body of men to whom he was addressing himself, 
men dominated by rigid preconceptions as to the work of the 
Messiah, the last- suggested solution would impose a Herculean task, 
a task which must be pronounced practically impossible. The limit 
of the capacity of men for new and unwelcome truth, and the necessity 
which this places upon the bearer of that truth for some approxima- 
tion to the standpoint of his hearers, for some attempt to throw into 
old forms a new concept even at the expense of precision and finality, 
must be had in mind in any examination of what Jesus had to say 
when he was in the presence of the most stubborn of contemporary 
expectations. Of quite as much importance is it to recognize, that by 
the very vigor of his negation of views held by his disciples he was 
obligated to fashion some positive statement. He had warned them 
against the attachment of themselves to any messianic claimants of 
the future, against the false step of seeking to find in any new mes- 
sianic movement a more concrete realization of their expectations. 
He had forecast their ardent desire for a day of the Son of man, but 
had asserted that the desire would remain unsatisfied in its ardency 
by any fulfilment — " Ye shall not see it.^^ 

§6. A Positive Statement from Jesus as to the Future 

Has Jesus no outline of the future ? Can he offer no substitute for 
the persistent form of the national hope ? Will he make no conces- 
sions to the natural and normal demand of the Jewish mind for some 
''Day"? Is there absent from his consciousness all sense of the 
universal human demand for consummation and climax in the 
order of the universe ? The situation is critical, the demand scarcely 
short of imperative. He will make concession: 



I30 THE TEACHING OF JESUS ABOUT THE FUTURE 

The Day of the Son of Man 
I : I As the lightning, 

when it lighteneth out of the one part under the heaven, 
shineth unto the other part under heaven; 
so shall the Son of man be in his day. 
1:2 As it came to pass in the days of Noah, 

even so shall it be also in the days of the Son of man. 

They ate, they drank, they married, they were given in marriage, until 
the day that Noah entered into the ark, and the flood came, and 
destroyed them all. 
1:3 Likewise even as it came to pass in the days of Lot; 

they ate, they drank, they bought, they sold, they planted, they builded; 
but in the day that Lot went out from Sodom it rained fire and brim- 
stone from heaven, and destroyed them all: 
After the same manner shall it be in the day that the Son of man is revealed. 
2:1 In that day, 

he which shall be on the housetop, 

and his goods in the house, let him not go down to take them away : 
and let 
him that is in the field 

likewise not return back. 
Remember Lot's wife. 
2:2 In that night 

there shall be two men on one bed; 

the one shall be taken, and the other shall be left: 
there shall be two women grinding together; 

the one shall be taken, and the other shall be left. 
And they answering say unto him. 

Where, Lord ? 
And he said imto them. 

Where the body is, thither will the vultures also be gathered together.^ 

I Luke 17:24-37. It will be observed that, in the above citation of this para- 
graph, vss. 25 and ^;^ have been omitted. Certain reasons for eliminating them were 
suggested on pp. 65, 66. These may now be recalled and supplemented by others. It 
may be said in general, that these verses form obvious interruptions to the movement of 
the clearly unified thought of the paragraph, and therefore are called in question as origi- 
nal parts of this portrayal. Both are found in other, more appropriate contexts. In par- 
ticular, as to vs. 33: (i) The introduction of the verse at this point seems to be due to 
its reference to the saving and the losing of life, a subject that is treated in vss. 31, 32. 
(2; The connection in thought between vss. 31 and 32, and vs. 33 is apparently super- 
ficial only, for the saying of Jesus in vs. 33 surely strikes far deeper than loss of the 
life of the body such as is referred to in a vague way by vss. 31, 32. (3) The pro- 
found saying of Jesus in vs. ^^ was so easily remembered and so quotable in isolation 



THE RISE OF MESSIANIC CLAIMANTS 131 

§7. The Single Theme and Its Relation to "the Day 

OF Jehovah" 

There is no confusion of theme here, no departure from a direct 
and exclusive treatment of one subject. The mind is led into a 
vast, obscure region ; but the mystery of it is not intensified by variety 
of terms. Jesus here gives expression to his thought about "The 
Day of the Son of man" — nothing else. There is no introduction of 
any other phrases from the range of eschatological vocabulary. By 
this steadfast explication of the content of one term, and one term only, 
he rebukes blurred thought in a region where, at the best, clear vision 
is difficult. He does not concern himself with some offshoot from 
the original idea of "the day;" he goes back to a primal term. He 
does not give his thought to some subsidiary phase of the day, some 
necessary complement of it, but delineates the day itself. The term 
was old. "The day of Jehovah" had been central in his people's 
thought for centuries. "The day of the Son of man" was "the day 
of Jehovah" rephrased to fit the later increase of emphasis, in the 
national thought, upon the place of an anointed representative of 
Jehovah. Wherever the figure of the Messiah loomed into significance 

that it was likely to find points of attachment which cannot be historically justified. 
(4) The reporters of the words of Jesus, influenced doubtless by the early persecution 
experiences of the disciples, tended to a physical interpretation of this saying wherever 
it appeared. Aside from its insertion in the present passage, there is a notable instance 
of such interpretation in Mark 8:34 — 9:1, on which see pp. 79-82. But this physical 
interpretation is a serious reduction of the content of Jesus' words in both passages. 
As to the omission above of Luke 17:25, in particular: (i) It stands between similar 
members in the description of the "day" in a way so obvious as to mark it as highly 
inappropriate to this place. (2) Its verbal form is such as relates it in origin to a sim- 
ilar form used on more fitting occasions (Mark 8:31; 9:31; 10:33). (3) It attaches the 
features of the "day" to Jesus in a way not justified by the impersonal attitude of 
Jesus throughout this sketch. (4) Its content is such that its being placed here as the 
result of actual history is natural. (5) It assumes on the part of Jesus a definite mes- 
sianic interpretation of himself to his disciples — something exceedingly rare in his 
career. (6) The words are inappropriate if this discourse was spoken in the last hours, 
as is hinted by certain evidence already noted (chap, i), for rejection had already taken 
place, and the prospective suffering was in some measure apprehended by the disciples. 
These two verses do not appear in Matthew at the place where he uses the body of this 
paragraph, that is, in the farewell discourse (Matt. 24:26-27, 37-41). (7) It is ap- 
parently an endeavor to bring "his day" into close sequence with his rejection and 
suffering. But this Jesus has negatived, it seems, within this discourse by his words, 
"Ye shall not see it." 



132 THE TEACHING OF JESUS ABOUT THE FUTURE 

in the thought upon the future, there "the day of Jehovah" would 
tend to recede in favor of ''the day of Messiah" or "the day of the 
Son of man." Hence the sketch given by Jesus here might be cor- 
rectly designated as an exposition of his conception of "the day of 
Jehovah." There is no personal actor standing in the foreground, 
the center of the movement. The substitution of "Son of man" 
for "Jehovah" simply meets the fact that in his time, and espe- 
cially for the group of men he was now addressing, the religious 
hope had shifted from the direct action of Jehovah to that of his 
human representative. Sharply to recognize that Jesus here deals 
with a single theme, and with that theme by a title which places him 
in line with his people's ancient thought as currently expressed, is the 
first step toward an adequate exph cation and correct appreciation of 
his own thought. 

§8. The Simplicity of Jesus' Thought about "the Day" — 

THE Thought Examined 

The dominant impression made by Jesus' exposition of his thought 
about "the day" is that of the extreme simplicity of the ideas ex- 
pressed. These may all be compassed by a few words : 

I : I The day will be characterized by suddenness of appearance 
and brevity of duration, that is, by instantaneousness. It will come 
without preceding indications; and will be realized not as a process, 
but as an event. 

1 : 2 The day will come in the midst of the normal movements of 
human life. It will come suddenly and completely within the limits 
of a brief space of time. It will come preceded by no advance sug- 
gestions of its arrival, except such as are exhibited in the words and 
activities of those who believe in its coming. 

1:3 Repetition of the ideas in 1:2. 

2 : 1 All of destiny that the day holds for men is determined and 
allotted so quickly that no human movement may take place between 
its dawn and its setting, its coming and its going. It is not so much 
a "day" as a flash of time within a day. 

2:2 The meaning and significance of the day, its occasion and 
purpose, consist in the fact that it is the period of the apportionment 



THE RISE OF MESSIANIC CLAIMANTS 133 

to men of their destiny. From this point their ways diverge, for " the 
one shall be taken, and the other shall be left." 

So simple and so few are the ideas about " the day" to which Jesus 
gives expression here, that any restatement of them seems like an elabo- 
ration or enlargement. Certainly the attempted restatement tends to 
err on the side of unwarranted expansion rather than exclusion. By 
Suddenness, Unexpectedness, Brevity of Duration, Largeness of 
Significance to Mankind — by these few words "the day," as Jesus 
viewed it, may be described. 

§9. The Foremost Question Raised by the Sketch 

FROM Jesus 

The mind of the disciples fastened at once upon that phase of 
Jesus' description which was most impressively foreign to their own 
ideas. "The one shall be taken^^ — by this there was opened to them 
a new vista into the future. The day of the Messiah was not, then, to 
usher in the new and more glorious era of Israel's history in Palestine. 
It was not, then, to begin the period of the dominance of a new 
Jerusalem. "The one shall be taken^^ — not, then, left to enjoy the 
supposed felicities of the expected age of the Messiah on the earth. 
This is an apparent reversal of beliefs, a denial of hopes. This 
seems to bring the day without the fruits of the day. " The one shall 
hetaken^^ — well then, if taken, taken where? This is the natural 
and immediate question: "And they answering say unto him, 
Where, Lord?" But for Jesus to have gone one step farther in 
dramatization would have meant to enter the forbidden, if not, 
indeed, the unknown or, at least, unsketchable region. "And he said 
unto them. Where the body is, thither will the vultures also be 
gathered together" — that is to say, They will be taken to a region 
appropriate to their essential nature. 

§10. Negative Aspects of Jesus' Portrayal of "the Day" 

This portrayal by Jesus of "the day of the Son of man" is quite as 
remarkable in its negative as in its positive side. The vast area of 
thought centering about that day, as developed by the speculation of 
men, into which Jesus does not enter at all, exhibits by contrast in 
an impressive way the restraint of Jesus. The absence of all that is 



134 THE TEACHING OF JESUS ABOUT THE FUTURE 

spectacular is notable ; it is not even dramatic in the sense of making 
an appeal to the eye, and as having in it shifting scenes. If it is a 
drama, it is begun and completed in a single momentary act with no 
scenes. Yet it alone occupies the stage, and it is not preceded by 
minor, monitory plays. Again, if it is a drama, it is v^ithout a con- 
spicuous central figure in action; the day centers about a person in 
that it is his day, but it is the fates of the day for men, not that person, 
which emerge in the movement. The dispensation of destiny in that 
day is not the arrival at justice, but the administration of it. There is 
no exhortation to men to have a sharp lookout for the day; that is 
vain — ''ye shall not see it. " There is an entire absence of time indi- 
cation, except this negation of all desiring and looking for it on the 
part of the generation to whom Jesus addresses his words. By his 
omissions Jesus has contributed quite as much to a true knowledge 
of the day as by his assertions. 

§11. Standpoint from Which the Positive Aspects or Jesus' 
Sketch Must Be Viewed — an Effort at Contrasts 

It must be held steadily in mind that the assertions about " the day" 
are drawn from Jesus by the needs of a critical hour, and are formu- 
lated as the direct offset to a definite body of convictions entertained 
by his hearers of the hour. Jesus does not sketch " the day" that the 
disciples' knowledge of the future may be larger and more precise. 
He is concerned at this time to solve the practical problem of opposing 
to a rigidly entertained conception of " the day" some other conception 
which will make the near future of his society more secure. The 
members of that society believe in a "day" which shall have both its 
realization and the resting-place of its results upon earth. They look 
to a "day" which will bring social regeneration and political freedom. 
When Jesus has gone, the Zealot movement will intervene to promise 
these. The security of the society of Jesus lies, therefore, in the 
present uprooting of this false expectation, and the implanting of a 
new idea of the nature of "the day." This can be accomplished only 
by heroic measures, and it is to these that Jesus gives himself 
in his sketch of "the day." The demands of the hour upon Jesus 
must be held in mind by the interpreter of Jesus. His sketch, then, is 
not so much one of precision as of corrective power. To the idea of a 



THE RISE OF MESSIANIC CLAIMANTS 135 

"day" brought in by a long process of social upheaval and poHtical 
struggle, he opposes a "day" which is "as the Hghtning." In the 
place of a "day" which comes as a relief to a disturbed society, he 
puts a "day" which falls upon men while life is moving in a normal 
way. He does not view the "day" as one given over to regenerative 
adjustment, but as one in which no change of state will be possible. 
For him it is not a day of separation followed by the destruction of the 
unrighteous, but of separation effected by the transportation of the 
righteous. From its nature, as defined by him, it is seen to be not a 
product of human activity on earth, but one having its initiative in 
the heaven. To the idea of a social, political, localized result of the 
"day," he opposes that which is supramundane and without defined 
locality. He would have the disciples think of the "day" not as a 
panacea for their future distresses, but as an occasion of determinative 
significance in the drama of the universe. In place of the attitude 
which is ever on the lookout for indications of the "day," and ever 
receptive to those who are claimants of the power to bring it in, he 
would substitute that large conception of the "day" which begets 
incredulity toward any time-defined programme. By these and 
other phases of his contrast, Jesus makes his sketch of the "day" to 
be one of corrective power for the disciples to whom he addresses it. 
At the same time, it stands as one of suggestion, though, by the 
nature of its origin, not one of absolute precision or ultimate defini- 
tion for all men.^ 

^ These reflections upon Luke 17 : 22-37 might be correctly given as their title sim- 
ply the phrase, "The Rise of Messianic Claimants," though in large part the study 
has centered about "The Day of the Son of Man." For had Jesus not felt it neces- 
sary to fortify his disciples against Zealotism in its future sure developments, and 
especially in regard to the effects upon the disciples of the unbearable social and politi- 
cal environment it would create, it may be conjectured that he would never have 
depicted "the day of the Son of man" — a portrayal taking its features from the demand 
upon Jesus for vivid and powerful contrast to the Zealot form of messianic hope. 



CHAPTER IV 

THE FINAL DISCOURSE OF JESUS ON THE FUTURE 

§ I . The Occasion, Time, and Report of the Discourse 

§ 2. Influences Affecting the Sayings of Jesus about the Future 

§ 3. The Opening Forecast and the Resultant Question 

§ 4. The Persecution of the Disciples 

§ 5. The Destruction of Jerusalem 

§ 6. The Rise of Messianic Claimants 

§ 7. Events before the Siege of Jerusalem 

§ 8. The Day of the Son of Man 

§ 9. The Time of the Events 

§10. Exhortation in the Final Discourse 

§11. The Mission of the Disciples 

§12. Reconstruction of the Final Discourse 



CHAPTER IV 

THE FINAL DISCOURSE OF JESUS ON THE FUTURE 

§1. The Occasion, Time, and Report of the Discourse 

There is no more striking phenomenon in document MK than 
the fact that within that document the one discourse of Jesus which 
is reported at great length is that which deals with the future, MK 
chap. 13. On the evidence of document MK there seems to be 
necessary either the conclusion that Jesus spoke with fulness on no 
other theme, or that this theme had an interest, for those who framed 
the document MK, so much more intense than any other subject 
in the teaching of Jesus that everything else became secondary in 
their memory and in their oral and written report of that teaching. 
It is not unnatural that the words of Jesus which formed a forecast 
of events, especially those events falling within the lifetime of his 
hearers, should be treasured from the first, should be most often re- 
peated, and should finally constitute one of the fullest reports in a 
document which, on the whole, is devoted primarily to the narration 
of events. In the period in which the gospel tradition was taking 
fixed form, no part of it would have so lively an interest for the mem- 
bers of the early community as that which dealt with the very experi- 
ences through which they were passing. And these experiences of 
persecution, tumult, national unheaval, war, and impending crisis 
are precisely those portrayed by the discourse in the thirteenth chap- 
ter of document MK. 

The discourse is reported in document MK as spoken by Jesus 
during the Passion Week, at the close of his last day of active pubHc 
ministry. The occasion of the discourse was some questions raised 
by the disciples because of a reference by Jesus to the future com- 
plete destruction of the Temple. The remark by Jesus was entirely 
appropriate to the time. The resulting question of the disciples was 
a natural one. That Jesus should have answered at some length is 
what might have been expected in view of his prospective separation 
from his disciples within a few hours. At no previous period in his 

137 



138 THE TEACHING OF JESUS ABOUT THE FUTURE 

relations with them had his disciples been as ready as now to give a 
receptive hearing to any word from him about the future. Indeed, 
as to the graver sides of the future, it may be affirmed that, judging 
from their inability to take Jesus' sayings about his death seriously, 
they would have given no heed to anything Jesus might have said 
previous to the present — in which the shadow of the tragedy hung 
over them. The occasion to which the discourse of Jesus on the 
future is assigned by document MK is, therefore, the most fitting in 
his ministry. 

§2. Influences Affecting the Sayings of Jesus about the 

Future 

In any study of the reported sayings of Jesus about the future, the 
interpreter cannot too often remind himself that he is dealing with 
that body of material which is more likely to have suffered modifica- 
tion in the course of transmission than anything else which finds a 
place in the record of the life of Jesus. That this likelihood is a 
matter of fact in certain parts of the documents seems to be a con- 
clusion suggested by studies made in chap. i. But ought such a con- 
clusion to be expected in connection with a study of the thirteenth 
chapter of document MK? Because of the fact that it deals with 
the future, independent of any other consideration, it was open to the 
effects of time and varied opinion in transmission. But when to this 
general consideration there is added the all-important recognition 
that this discourse deals, for the most part, with future events which 
were to fall within the lifetime of the generation of Jesus, it is clear 
that there is some probability of more or less modification in the say- 
ings. For they were ''sayings," not written prophecies. Even had 
Jesus given them literary form, the history of interpolation in docu- 
ments exhibits the danger to which they would have been subjected. 
Had they immediately taken written form, some check might have 
been given to modifications. But the transmission of sayings as to 
the future, and the actual unfolding of that future, went on side by 
side. It seems inevitable that the latter should affect the former. It 
seems unavoidable that the sayings should take on the precision 
afforded by the actual experiences. Further, it was to be expected 
that, during the fluid period of the sayings of Jesus about the future, 



FINAL DISCOURSE OF JESUS ON THE FUTURE 139 

they would take on phases suited to the solution of new problems 
arising during that period. Whether, as a matter of fact, these 
natural and inevitable tendencies affected the report of this discourse 
of Jesus, as they certainly would have affected the forecast of any 
other person, may, perhaps, be determined by a close examination of 
the discourse. Such is the purpose of the present study. 

§3. The Opening Forecast and the Resultant Question 

Gospel MT 24:1-3 Document MK 13:1-4 Gospel LK 21:5-7 

A And Jesus went out from the A And as he went forth out of the A And as some spake of the tem- 

temple, and was going on his temple, one of his disciples saith pie, how it was adorned with 

way; and his disciples came unto him, Master, behold, what goodly stones and offerings, 

to him to shew him the buildings manner of stones and what man- 

of the temple. ner of buildings ! 

B But he answered B And Jesus said B he 

and said imto them. See ye not unto him, Seest thou these great said, As for these things which ye 

all these things ? verily I say unto buildings ? there shall not be behold, the days will come, in 

you. There shall not be left here left here one stone upon another, which there shall not be left here 

one stone upon another, that shall which shall not be thrown down. one stone upon another, that shall 

not be thrown down. not be thrown down. 

C And as he sat on the mount of C And as he sat on the mount C And they 

Olives, the disciples came unto of Olives over against the temple, asked him, saying, Master, when 

him privately, saying. Tell us, Peter and James and John and therefore shall these things be? 

when shall these things be ? and Andrew asked him privately, and what shall be the sign 

what shall be the sign Tell us, when shall these things 

be? and what shall be the sign 

D when these things are all about D when 

to be accomplished ? these things are about to come to 



pass? 



E of thy com- 

ing, and of the end of the world ? 



The opening statement from Jesus, in portion B, does not go be- 
yond the destruction of Jerusalem; indeed, only by implication does 
it include the city as a whole, for the words prophesy only the 
ruin of the Temple. The question of the disciples, as reported by 
document MK, confines itself to that event of which Jesus had spoken, 
and asks simply when and how the ruin of the Temple is to be effected. 
In this the evangelist Luke closely follows his document. But 
Matthew substitutes for "these things," of portion D, the phrases, "of 
thy coming {irapova-Lo)^ and of the consummation of the aeon," in 
portion E. He is concerned to represent the disciples as inquiring 
of Jesus for a complete eschatological programme. It may not 
be affirmed that Jesus did not give such a programme simply because 
it was not asked for by his hearers. But it is to be recalled that 
"coming {irapovaCay^ is credited to Jesus in this discourse only, and 
that its three appearances here, Matt. 24:27, 37, 39, are in portions 
drawn by Matthew from document P §60, where the phrase of Jesus 



140 THE TEACHING OF JESUS ABOUT THE FUTURE 

is not "coming {irapovala) of the Son of man," but ''day of the Son 
of man." The former is a Matthaean term.^ Similarly, the phrase 
"consummation of the aeon" is peculiar to Matthew, in which gospel 
it occurs four other times. Matt. 13:39, 40, 49; 28:20, three of which 
instances are in the exposition of two parables drawn from document 
M§§i5B, 18. These expositions are among the striking eschatologi- 
cal features which so singularly characterize that document.^ Even 
were it certain that "coming {irapova-lay is an authentic term from 
Jesus, given at some point in this discourse, it would have to be con- 
sidered whether the disciples could have asked about its time before 
they were taught to expect it as an event of the future. It will hardly 
be held that the idea of some "coming (irapova-La)'^ formed a part of 
their present conception of the future of Jesus. Every indication 
that the gospels give of their hopes seems against such a supposition. 
In the light of these facts, it would seem that portion E must be re- 
garded as another evidence of the strong eschatological interest of 
the Gospel of Matthew. The notion of the Two Aeons has been 
seen elsewhere as an accretion to the words of Jesus.^ 

§4. The Persecution of the Disciples 

In the examination of the discourse, it seems best to give considera- 
tion at the first to that section of it which has the most extensive 
gospel testimony, though this leads to a departure from the order of 
the discourse as now recorded in document MK. That section is the 
portion dealing with the persecution of the disciples, MK 13:9-13, 
which Matthew used from document MK in his construction of the 
discourse on the mission of the disciples. Matt. 10:17-23, and again, 
in part, in the final discourse, Matt. 24:9-14. Luke used it once 
only (Luke 21 : 12-19), but had in his document P a section which is 
closely related to a part of this Markan paragraph, P § 22 = MK 13 : 11. 
Thus there is provided for this body of sayings about persecution a 
synoptic testimony unsurpassed in volume by that on any other sub- 
ject in the recorded teaching of Jesus. 

1 For Matthew and document P in parallelism, see pp. 64-67. 

2 An examination of these expositions is made on pp. 226-35. 

3 See p. 57, paragraph 3, and p. 95, paragraph 10. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 



141 



Gospel MT 24:9-14 



B Then shall they de- 
liver you up unto tribu- 
lation, and shall kill you: 



Gospel MT 10:1 7-23 
A But beware of men: 

B for 

they will deliver you up 
to councils, and in their 
synagogues they will 
scourge you; yea and 
before governors and 
kings shall ye be brought 
for my sake, for a testi- 
mony to them and to the 
Gentiles. 



Document MK 13:9-13 

A But take ye heed to 
yourselves : 

B for they shall 

deliver you up to coun- 
cils; and in synagogues 
shall ye be beaten; and 
before governors and 
kings shall ye stand for 
my sake, for a testimony 
unto them. 



C And the 

gospel must first be 
preached unto all the 
nations. 



Gospel LK 21:12-19 



B they shall lay 

their hands on you, and 
shall persecute you, de- 
livering you up to the 
synagogues and prisons, 
bringing you before 
kings and governors for 
my name's sake. It 
shall turn unto you for 
a testimony. 



Document P §22 
D And when they bring 
you before the syna- 
gogues, and the rulers, 
and the authorities, be 
not anxious how or what 
ye shall answer, or what 
ye shall say: for the 
Holy Spirit shall teach 
you in that very hour 
what ye ought to say. 



F and ye shall be hated 
of all the nations for 
my name's sake. 

G And 

then shall many stum- 
ble, and shall deliver 
up one another, and 
shall hate one another. 
And many false prophets 
shall arise, and shall 
lead many astray. And 
because iniquity shall be 
multiplied, the love of 
the many shall wax cold. 

H But he that endureth 
to the end, the same 
shall be saved. 



I And this 

gospel of the kingdom 
shall be preached in the 
whole world for a testi- 
mony unto all the na- 
tions; and then shall 
the end come. 



D But when they 

deliver you up, be not 
anxious how or what ye 
shall speak: for it shall 
be given you in that 
hour what ye shall 
speak. For it is not ye 
that speak, but the Spirit 
of your Father that 
speaketh in you. 

E And 

brother shall deliver up 
brother to death, and 
the father his child: and 
children shall rise up 
against parents, and 
cause them to be put to 
death. 

F And ye shall be 

hated of all men for my 
name's sake: 



D And when they 

lead you to judgement, 
and deliver you up, be 
not anxious beforehand 
what ye shall speak: but 
whatsoever shall be 
given you in that hour, 
that speak ye: for it is 
not ye that speak, but 
the Holy Ghost. 

E And 

brother shall deliver up 
brother to death, and 
the father his child ; and 
children shall rise up 
against parents, and 
cause them to be put to 
death. 

F And ye shall be 

hated of all men for my 
name's sake: 



H but he H but he that 

that endureth to the end, endureth to the end, the 
the same shall be saved, same shall be saved. 



I But when they perse- 
cute you in this city, 
flee into the next: for 
verily I say unto you, 
Ye shall not have gone 
through the cities of 
Israel, till the Son of 
man be come. 



D Setde it 

therefore in your hearts, 
not to meditate before- 
hand how to answer: 
for I will give you a 
mouth and wisdom, 
which all your adver- 
saries shall not be able 
to withstand or to gain- 
say. 

E But ye shall be de- 
livered up even by 
parents, and brethren, 
and kinsfolk, and 
friends; and some of 
you shall they cause to 
be put to death. 

F And ye 

shall be hated of all men 
for my name's sake. 



H 



And 
head 



not a hair of your 
shall perish. In your 
patience ye shall 
your souls. 



wm 



Not only do document MK, gospel LK, and gospel MT (tenth 
chapter) record a succession of ideas in the same order, idea for idea, 
and in closely similar, often precisely the same, language, but these 
ideas form a unit; they have a single theme; they are closely knit 



142 THE TEACHING OF JESUS ABOUT THE FUTURE 

together. To the accuracy of this statement there is a single excep- 
tion, the portion C. This verse interrupts very seriously the course 
of the thought. "And the gospel must first be preached unto all the 
nations" — what relation does that bear to what precedes or to what 
follows? "First" — does that mean before they have been delivered 
up to councils and have had the other experiences of portion B ? 
Hardly possible. Does it mean before they have the anxiety spoken 
of in portion D ? Equally difficult to understand. Apparently the 
thought of the verse is out of place here. Can it be given a place 
elsewhere in the discourse ? In the chronology of the discourse, perse- 
cutions are followed by the destruction of Jerusalem, and that destruc- 
tion immediately precedes the coming of the Son of man. The whole 
series of events falls within "this generation." This is a complete 
and consistent order, to which portion C is an interruption and intru- 
sion. It introduces an entirely new element into the time relations of 
the future, namely, the completeness or incompleteness of the mission 
— a factor given no recognition elsewhere in the discourse, and out of 
keeping with those factors that are regarded as determinative. 

Moreover, the portion C introduces in a casual way a statement of 
immeasurable significance as to the extent of the mission. Jesus had 
not indicated previous to this time, except, perhaps, in a veiled, para- 
bolic way, that the mission was to extend beyond Israel. That his 
first intimation of so important an intention should be so incidental, 
so secondary to a chronological interest, is difficult to believe. The 
verse assumes a knowledge and full recognition of a world-wide scope 
for the mission. This the disciples surely did not hold. Their 
sense of any mission, however limited, was vague if not entirely want- 
ing at this time. Such words as these at this time and in this context 
would be wholly unintelligible. It may not be assumed, for that 
reason alone, that Jesus would not speak of the limits of the mission 
at this time. Often what he said was beyond the present grasp 
of his hearers. It is urged only that, even with its intelligibility 
assumed, there is here a method of introducing new and far-reaching 
truth which departs from the skill of Jesus as elsewhere exhibited. 
It would hardly be possible to overemphasize the historical improba- 
bility of such a procedure. Its incongruity fails of its full impression 
only because the mind is accustomed to think of the disciples as always 



FINAL DISCOURSE OF JESUS ON THE FUTURE 143 

understanding that they were destined for that kind and that extent 
of mission which, at the earhest, was a revelation to them from Jesus. 

It is important to observe that the central word of the verse is 
" first ; " by this the portion C, as it stands, is altogether a chronological 
indicator. And as such, it assumes for its hearer or reader a knowl- 
edge of the mission's aim, which it uses as an index. The total im- 
pression of portion C, when examined from the internal standpoint, 
is that it is not an original part of this paragraph or of this discourse. 

To this conclusion there is external support. The portion C seems 
to have been absent from the document MK used by Luke, for he 
gives it no place. Similarly Matthew fails to give evidence of its 
presence when he is using this document MK paragraph in his con- 
struction of the discourse on the mission in his tenth chapter. Not 
only does Matthew omit it; he inserts a reputed saying of Jesus on 
chronology which directly contradicts it, the portion I, Matt. 10:23. 
His omission of portion C, in itself, might be explained as intentional, 
as the result of his use of this paragraph out of its original, document 
MK connection. But is it to be believed that Matthew, possessed of 
a document MK containing the portion C, w^ould deliberately drop 
that definition of the mission's scope, and, instead, represent Jesus as 
limiting the mission to the cities of Israel, and as coming again even 
before that restricted field should be covered ? On the other hand, 
if it be supposed that portion C was not present in either the Lukan or 
Matthaean document MK, the procedure of Matthew is intelligible, 
and involves no tampering with his sources on this theme. Docu- 
ment MK at 7:27 gave him a definition by Jesus himself of the scope 
of the mission, which he interpreted as expressed in Matt. 15:24. 
This he embodied twice in the discourse on the mission. Matt. 10:5, 
6, 23, attaching to it, in the latter instance, that promise of the speedy 
coming which document MK supplies once in the discourse from 
which the paragraph Matt. 10:17-22 was taken, namely, in MK 
13 : 30, and again, as it seems, in MK 9:1.^ The evangelist Matthew 
may be regarded as having made a union of statements from Jesus 
supplied by his document MK, after interpreting them as best he 
could. Matt. 10:23, but he may not reasonably and justly be charged 

I For a more complete statement of Matthew's method and view-point in this 
regard, see the examination of MK 7:27 =Matt. 15 : 24 on pp. 88-92. 



144 THE TEACHING OF JESUS ABOUT THE FUTURE 

either with omitting a fundamental assertion Hke that in portion C, or 
with deUberately substituting for it its direct contradiction as expressed 
in the portion I of the tenth chapter. With the portion C, Matthew 
seems not to have been confronted when, by the portion I, he was 
endeavoring to give chronological content to the discourse which he 
was constructing on the mission. Therefore it must be said that 
Luke, and Matthew also in his framing of the tenth chapter, worked 
with a document MK from which portion C was absent. 

But how explain the portion I of Matthew's twenty-fourth chap- 
ter, which is the complete contradiction of the portion I of his tenth 
chapter, but a parallel in thought to portion C of the present document 
MK ? As a stage in the solution, it ought to be observed that certain 
of the difhculties created by portion C, where it stands, do not hold 
against portion I in Matthew's twenty-fourth chapter. The order 
of origin seems to be, first Matthew's portion I of chap. 24, then the 
portion C of document MK. In that order, the obscurities of por- 
tion C as related to its context are explained by regarding it as being 
a scribal rewriting of portion I, at first by one upon the margin of the 
manuscript MK, but subsequently by another in the body of the 
paragraph, the latter insertion made with a scribal disregard of 
immediate context. Thus regarded, the saying was first attributed 
to Jesus by Matthew's twenty-fourth chapter. But from whence 
did it come into that chapter? Surely not from the evangelist 
Matthew, who had already several times defined the mission as re- 
stricted to "the lost sheep of the house of Israel." Apart from pre- 
vious definitions, for him to have inserted it, even as the portion I with 
its advantages in position over the portion C, would have been to intro- 
duce a chronological datum that stands opposed to all the other 
chronology of the discourse. The editorial work of Matthew, as 
elsewhere exhibited, forbids the assumption of such blindness to 
open inconsistencies. An examination of the portions B-H in 
Matthew's twenty-fourth chapter seems to indicate beyond mistake 
that this constituted the sole original paragraph. He would hardly 
have left the exhortation in portion H as it there stands if he had added 
portion I, for it would then involve the endurance of the individual 
until the gospel had covered " the whole world." 

It seems difficult to avoid the conclusion that the portion I of 



FINAL DISCOURSE OF JESUS ON THE FUTURE 145 

Matthew's twenty- fourth chapter was added after that gospel had left 
Matthew's hands. For the appearance of the verse at that point, 
there is an adequate explanation: The apparent forecast of the dis- 
course as a whole was not fulfilled; the Son of man did not come in 
that generation; the outlook of the society of Jesus as to its mission 
was broadened; another terminus was sought and found. The 
gospel of the kingdom must first be given to the whole inhabited 
earth. Thus this Matthaean verse, subsequently taken up as por- 
tion C of Mark, had an origin similar to that of another Matthaean 
verse of equivalent content, Matt. 21:43, also unsupported by docu- 
ment MK and the Lukan use of document MK.^ 

It would seem, from the evidence, that the gospel tradition, as 
examined to the present, contains three strata of thought as to the 
extent of the mission. There is the hint by Jesus, through parable 
and saying, that others than those of Israel may have a place in the 
kingdom of God. This outlook may be adequately exhibited sum- 
marily by the saying, "Let the children first be filled," document 
MK7:27. There is the conception of the evangelist Matthew, as 
representative, it may be supposed, of a section of the early community, 
to the effect that the mission of Jesus and his followers was for Israel 
only, gospel MT 15:24; 10:5, 6, 23. There is the view of the later 
Christian brotherhood that the mission was for the whole world, as 
expressed impliedly in Matt. 21:43, ^^^ explicitly in Matt. 24:14. 
Whether the latter, that is, an explicit statement that the mission is 
defined by the limits of the inhabited earth, is derivable from words 
of Jesus is a problem for subsequent investigation.^ 

Within the above paragraph on the persecution of the disciples 
there are two portions which take their form from the fact that the 
content, in whole or in part, of the Markan paragraph had already 
appeared at previous points in the gospels of Luke and Matthew. 
These portions are the D of gospel LK and the G of gospel MT. 
Because portion D of document MK had already been inserted by 
Luke from document P §22 as Luke 12:11, 12, he recasts this portion 
of document MK when he is taking over this paragraph, as is at once 
evident by a comparison. Because the whole paragraph had once 

1 On which, see pp. 88-92, 

2 See pp. 342-52. 



146 THE TEACHING OF JESUS ABOUT THE FUTURE 

been used by Matthew in his tenth chapter, when he is embodying the 
thirteenth chapter of document MK he uses only, from this para- 
graph, the opening and closing verses, portions B, F, H. In the 
place of the rest of the paragraph he substitutes the non-paralleled 
portion G. As the Lukan D and the Matthaean G are editorial prod- 
ucts,^ originating from causes which we are able clearly to trace, 
they have a very high critical value. For within them, it is reason- 
able to expect, there may be found the expression of tendencies which 
belong to the age from which they come. If so, these may be used as 
a standard by which to test certain other sayings of like kind which 
are elsewhere credited to Jesus. 

An examination of portion G of Matthew reveals these situations 
as characterizing the time of that evangelist: 

A. Defection of disciples under persecution. 

B. The rise of false prophets. 

C. The waning of faith in Jesus as Christ. 

From a comparison of the Lukan portion D with documents MK 
and P, it will be seen that, instead of regarding the wisdom of dis- 
ciples under trial as the work of "the Holy Spirit," it is attributed to 
the supramundane and post-ascension activity of Jesus himself, 
" I will give you a mouth and wisdom." It represents Jesus, therefore, 
as placing a large emphasis upon the personal element, upon himself 
as the center and power, in the future mission. From these two 

^ It is a striking fact that Matthew transposes sayings of Jesus, found by him in 
his document MK, from the discourse in which they stand in that document, in only 
five cases; and that, of these five, four are the result of his construction of a single dis- 
course, namely, that on the mission in his tenth chapter. Thus document MK g'-S'jb 
becomes Matt. 10:40; document MK 9:41 becomes Matt. 10:42; the transposition 
of the former results in the use of document MK 10:15 ^^ Matt. 18:3. The para- 
graph in document MK 13:9-13 becomes Matt. 10: 17-22. The only other instance is 
the use of a document MK saying in the construction of another discourse, the Sermon 
on the Mount, where MK 11:25 becomes Matt. 6:14, in order that Matthew may 
group in this place the whole body of sayings in his documents about prayer. 

Of these five instances, there is one only that is of such length and so intimately 
bound up with the discourse in which it stands that the unity and completeness of the 
discourse is destroyed by its removal, namely, MK 13 : 9-13. Therefore this is the only 
case in which Matthew, having used a portion once from document MK, feels obligated 
to repeat enough of it to keep the connection, namely, the beginning and the close of 
the paragraph. For the rest of it he substitutes related facts from the actual history 
of the mission. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 147 

editorial portions we derive four important phases of the life and 
thought of the early apostolic age, those mentioned above, and : 
D. The post-ascension activity of Jesus. 

A. The influence of the fact of defection under persecution as a 
feature of the apostolic age has already been traced in its effects 
upon many passages in the reported teaching of Jesus, perhaps most 
notably in document MK 8:34 — 9:1.^ 

B. Is the document M addition to the Sermon on the Mount, that 
is, the assignment of false prophets to a drastic eschatological fate,^ 
to be attributed to the havoc they wrought in the early community ? 
Did some member of that community seek to offset their pernicious 
influence by condemnatory words credited to Jesus? And were 
these words wrought into the texture of the close of the Sermon with- 
out precise regard to context, so that they may now be excised and 
leave a conclusion of normal content, and parallel to the document 
G conclusion ? Such seem to be the facts ; their explanation appears 
to be suggested by the history of the apostoHc age as reflected in the 
present Matthaean portion G. A final decision may be deferred 
till there has been made a complete study of all references to false 
prophets in the gospels. ^ 

C. An examination of the only other passage in which there is the 
mention of a waning faith in the apostolic age will be made subse- 
quently. ^ 

D. The assertion of post-ascension activity by Jesus is credited to 
him, on behalf of the mission, nowhere in our four great documents 
G, MK, P, and M. It does appear in a part of Matthew which comes 
from some other source. Matt. 28:206, "Lo, I am with you alway, 
even unto the consummation of the aeon." ^ 

Another problem of the paragraph on persecution is raised by the 
difference between the Lukan and the other forms of the portion H. 
The document MK used by Matthew was evidently, in this portion, 
precisely the same verbally as the document MK which has come 
down to us. How explain the Lukan portion H ? Can it be sum- 

I See pp. 79-82. 2 See pp. 24, 25. 

3 See pp. 154-65 and 216-18. 

4 See pp. 198, 199. 

5 This passage is considered on pp. 342-52. 



148 THE TEACHING OF JESUS ABOUT THE FUTURE 

marily dismissed as a rewriting of his document ? Not when there 
are had in mind the evidences already gathered that the Lukan 
copy of the document MK differed in some passages from that 
used by Matthew and that possessed by us, and that the indications, 
to the present, are that it was a more primitive form of document MK. 
With this possibihty in mind for this passage also, appeal may be made 
tentatively to the internal evidence. The meaning of the document 
MK portion H seems clear. Read in the light of the preceding saying 
in MK 13:7, and the following in MK 13:30, it may be paraphrased 
interpretatively : "But he that endureth persecutions without defec- 
tion until after the destruction of Jerusalem, the same shall be saved." 
Is this the conception of Jesus as to what constitutes the condition 
and the content of salvation ? Assuredly we may not deny that it is, 
solely because it differs from present-day definitions of salvation. 
The salvation here promised is that ushered in by the coming of the 
Son of man on the clouds while the disciples are still alive. 

When one turns elsewhere to compare this definition of salvation 
with those given by Jesus on other occasions, it is found that the 
present instance stands in isolation. Jesus is reported to have used 
the word "save (o-oofco)" three times of healings for the body.^ In 
another instance it is not clear that there was healing,^ but what was 
given was a present possession, and the "saving" a completed fact. 
The insertion of the word by Luke alone in the exposition of the par- 
able of the Sower^ exhibits its early currency as a theological term, but 
separates it from the usage of Jesus in this connection. It is attrib- 
uted to Jesus once with a very general sense, but indefinite religious 
content. 4 This context supplies the only instance of Jesus' use of the 
cognate, "salvation (o-«T7;/9ta)."s Once only in the Synoptic Gospels 
does it appear with a meaning somewhat similar to that in the case 
primarily under consideration, namely, in the unauthentic Mark 
16: 16, "He that believeth and is baptized shall be saved." 

1 MK 5:34; 10:52; Luke 17:19. A similar instance in Luke 8:50 is unsup- 
ported by document MK 5 : 36. 

2 Luke 7:50. 

3 Luke 8:i2=MK 4:15. 

4 Luke 19:10. 
s Luke 19:9. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 149 

The thoughts in the Lukan report of the saying in portion H are 
simple, and appropriate to the occasion. " Not a hair of your head 
shall perish " : that is, in accord with the thought elsewhere expressed,^ 
nothing shall carry you beyond the bounds of the care and concern of 
your Father; his solicitude and sympathy will be constant in your 
future. "In your patience ye shall win your souls": that is, by 
endurance and steadfastness under persecution you will gain in real 
life; by the discipline of hard experiences, even unto bodily death, 
you will win life itself. If it be asked which form seems secondary 
and derivative, account must be taken of the probability that, given 
the words from Jesus as expressed in the Lukan portion H, given, 
with that, the belief in the coming of the Son of man while the disciples 
were yet alive, as founded in the rest of the discourse, the tradition 
would likely take on the form in the document MK portion H sooner 
or later. Therefore it may, perhaps, be concluded here as elsewhere 
that Luke's copy of document MK was more primitive than that 
of Matthew. How far the apparently derivative and secondary 
record in the present MK portion H is yet the expression of 
the essential thought of Jesus about salvation can be ultimately 
determined only by the study of those other sections of this dis- 
course in which the idea of some consummating event emerges 
more clearly than in the words "In your patience ye shall win your 
souls." 

Of minor significance, but worthy of note, is the modification 
in the portion F, by which gospel MT (chap. 24) was conformed to 
the later accretion in portion I through the change of "all men" 
to "all the nations." By a somewhat similar expedient, the 
addition of "and to the Gentiles," the Matthaean portion B 
(chap. 10) was used, without serious modification, by a later editor, 
as a corrective to the evangelist's thought as expressed in portion 
I (chap. 10). 

For an exhibit of the paragraph on persecution, so far as derivable 
by an appeal to the oldest form of the tradition, there may be used, it 
would seem, document MK with the omission of portion C and the 
substitution of the Lukan testimony, as from a more primitive MK, 
for the present MK form of the portion H. 

I Luke i2:7=Matt. 10:30. 



I50 THE TEACHING OF JESUS ABOUT THE FUTURE 



§5. The Destruction or Jerusalem 



Gospel MT 24: 15-22 

A When therefore ye 
see the abomination of 
desolation, which was 
spoken of by Daniel the 
prophet, standing in the 
holy place (let him that 
readeth understand), 



C then 

let them that are in 
Judaea flee unto the 
mountains: 

D let him that 

is on the housetop not 
go down to take out the 
things that are in his 
house: 

E and let him that 

is in the field not return 
back to take his cloke. 



G But woe unto them 
that are with child and 
to them that give suck 
in those days ! 

H And pray 

ye that your flight be not 
in the winter, neither on 
a sabbath: 

I for then shall 

be great tribulation, 
such as hath not been 
from the beginning of 
the world until now, no, 
nor ever shall be. 



J And 

except those days had 
been shortened, no flesh 
would have been saved: 
but for the elect's sake 
those days shall be short- 
ened. 



Document MK 13 : 14-20 
A But when ye see the 
abomination of desola- 
tion standing where he 
ought not (let him that 
readeth understand), 



Gospel LK 21:20-24 
A But when ye see Jeru- 
salem compassed with 
armies. 



Document P §60 



B then know that 

her desolation is at hand. 

then C Then let them that are 



let them that are in 
Judaea flee unto the 
mountains: 
D and let him 

that is on the housetop 
not go down, nor enter 
in, to take anything out 
of his house: 

E and let him 

that is in the field not 
return back to take his 
cloke. 



G But woe unto 

them that are with child 
and to them that give 
suck in those days ! 

H And 

pray ye that it be not in 
the winter. 

I For those 

days shall be tribulation, 
such as there hath not 
been the like from the 
beginning of the crea- 
tion which God created 
until now, and never 
shall be. 

J And except 

the Lord had shortened 
the days, no flesh would 
have been saved: but for 
the elect's sake, whom 
he chose, he shortened 
the days. 



in Judaea flee unto the 
mountains; 

D and let 

them that are in the 
midst of her depart out; 



E and let not them that 
are in the country enter 
therein. 

F For these are 

days of vengeance, that 
all things which are 
written may be fulfilled. 

G Woe unto them that 
are with child and to 
them that give suck in 
those days ! 



[ for there 

shall be great distress 
upon the land, and 
wrath unto this people. 
And they shall fall by the 
edge of the sword, and 
shall be led captive into 
all the nations : 



D In that day, he which 
shall be on the house- 
top, and his goods in the 
house, let him not go 
down to take them 
away: 

E and let him that 

is in the field likewise 
not return back. 



K and 

Jerusalem shall be trod- 
den down of the Gen- 
tiles, until the times of 
the Gentiles be fulfilled. 



If an examination be made of gospel LK, in all those portions 
that are derived by Luke from the document MK, it will be found that 
there is no paragraph which Luke has transcribed with so great a 
modification of the wording of his source as these verses on the destruc- 
tion of Jerusalem. This most significant fact has its probable expla- 
nation in the chronological relation between the event here portrayed 
and the production of the gospel by Luke. To the general fact that 



FINAL DISCOURSE OF JESUS ON THE FUTURE 151 

he was dealing in this discourse with prophetic material, there is, 
perhaps, to be added the specific recognition that the event here 
treated had already become history. Under the influence of the 
known course of events in connection with the Roman siege and 
capture of the city, Luke recasts the sayings in plain and definite 
terms. The differences between the evangelist and his source are, 
with the single exception of the portion J, attributable with reasonable 
confidence to the fact that he did his work after Jerusalem had fallen. 

Indications that Luke framed his gospel after the fall of the city 
may be detected in the rewriting of portion A in plain terms, in the 
addition of the portion B statement about "her desolation," in the 
sense that the days of conflict and ruthless aggression by the Romans 
were "days of vengeance" (F), in the interpretation of the great 
calamity as after all only the fulfilment of Old Testament prophecy 
(F), in the omission of the suggestion that prayer be made against 
its coming "in the winter" (H) — ^without significance now that the 
event was past. Of even more striking testimony to the late date of 
the Lukan form, there is the sketch of developments as actually 
experienced, in the portion I, where Luke has substituted much that 
is specific for the very general portion I of document MK. And the 
view of Luke's time as to the period during which the holy city is to 
be dominated by the Gentiles is set forth in the addition which he 
makes in the portion K. With Paul, Luke perceives that these times 
are "the times of the Gentiles," but he shares Paul's faith that there 
is a future for the Israel now temporarily cast off. 

Matthew was faithful to his source even in verbal form, his depar- 
ture consisting in so common a phenomenon as the indication that 
events are the fulfilment of prophetic scripture (A) . In that connec- 
tion he gives the definite "holy place" for the general "where he 
ought not" of his source. It may not be argued from Matthew's 
faithfulness here that he therefore constructed his gospel before the 
fall of Jerusalem. Whether from Matthew or from another, there is 
one clear echo from the experiences of the Roman war in the addition 
to portion H of the words, "neither on a sabbath." Familiarity with 
Josephus' record of the fatal effects of the sabbath law in the conflict 
with Rome, through the enforced suspension of all defensive activities 
on that day, makes this phrase at this place luminous with meaning. 



152 THE TEACHING OF JESUS ABOUT THE FUTURE 

Within document MK itself, as we have it and as it was used by 
Matthew, there is one indication only that the history as it developed 
affected the document, namely, that in the portion J. The impression 
made by this portion in all its parts is that it was added after the 
events. By its absence from Luke it is made probable that his 
recension of document MK did not contain this portion, for Luke 
uses all of the Markan paragraph except H, and makes some additions. 
Here, as so frequently elsewhere, the testimony points to a more primi- 
tive MK in the hands of Luke. Apparently Luke's document MK 
had felt no influence from the actual experiences of the siege; but 
the document that passed into the hands of Matthew had, it seems ^ 
already taken up an accretion in J. It is obvious that the relative 
dates of the gospels of Matthew and Luke are not determinable by a 
knowledge as to which of them used the more primitive document MK. 
The evangelists may have belonged to different regions. 

To the external testimony offered by the absence of portion J from 
the gospel LK, there are to be added certain specific internal evidences,, 
not covered by the general fact that the time standpoint of the por- 
tion J is post eventum. Document MK credits Jesus with referring 
to God as "the Lord" — "except the Lord had shortened the days." 
This seems not to be after the manner of Jesus, for except in passages 
from the Old Testament, where the exigency of quotation demanded 
it, Jesus is nowhere else reported to have used "the Lord" as a desig- 
nation of God. It is one of his notable contributions that he gave 
eternal currency to another mode of referring to God. By the time 
of the destruction of Jerusalem it had become customary to denomi- 
nate the Christian community, actual and prospective, as "the elect." 
The presence of this phrase in a verse originating after that event is, 
therefore, natural, if not inevitable, where a collective, designative term 
is needed. Does that account for its presence in this portion J ? Or 
is the term to be attributed to Jesus ? It ought to be observed that 
this idea of election forms the staple of the thought in the document 
M accretion to the parable of the Great Supper or Marriage Feast, and 
is expressly formulated in the closing words, "For many are called, 
but few elected."^ It seems that the external evidence, the time 
standpoint of the verse as a whole, and the minor but significant 

I See pp. 29, 30. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 153 

internal evidences point to the portion J as absent from the more 
primitive MK. 

Attention may now be directed to a part of document MK which, 
though bearing no indication of having originated subsequent to the 
events, creates interpretative difficulties as it stands, the portions 
D and E. In a previous study these portions were under considera- 
tion, because paralleled in document P.^ Some questions were 
raised there as illustrative of the very real problems presented to the 
mind which would deal justly with the thought of D and E in this 
Markan context. Further study on this paragraph, it will be agreed, 
tends only to increase the sense of the incongruity of these portions 
to the scene here depicted. On the other hand, their close verbal 
relation to the same sayings in the parallel, document P §60, where 
they are entirely intelligible, certifies to their genuineness as sayings 
from Jesus. It ought to be observed that in the preceding portion C 
flight to the mountains is bidden. Flight is named as the one practi- 
cable move on the part of the disciples in the presence of impending 
disaster. But how can one flee who is bidden to remain fixed upon 
the housetop, or to hold his present place in the field, as against all 
attempts, by descent or return, to avert the immediate disaster ? And 
why such extraordinary haste to recognize flight as useless ? A siege 
is not the work of a moment. It does not come as a flash of lightning 
while a man is away from his house in the field, while he strolls or 
reclines, all unwitting of war, upon the housetop. Flight, as pre- 
cautionary, permits, by virtue of its motive, action less precipitate 
than that sketched here. May not a man at least gather clothing and 
sustenance for support in the mountain fastnesses? If to these 
questions there be offered the general objection that they fail to take 
account of oriental hyperbole of expression, and seek to press a 
Hteralism which is little to the point, it is to be answered that the evan- 
gelist Luke did not think so, for he found the sayings so incongruous 
to the situation depicted here that he rephrased them as practicable 
injunctions in his portions D and E. 

The evidence seems to point to the conclusion that there is here 
another instance of genuine sayings of Jesus which have found their 
true context in document P but are misplaced in document MK. 

I See pp. 48, 49. 



154 THE TEACHING OF JESUS ABOUT THE FUTURE 

Since, however, the theme of document P §60 is closely related to the 
theme of other portions of this Markan discourse, the question 
naturally emerges again whether P §60 may be regarded as originally 
spoken as a part of the final discourse on the future. If so, the 
presence of a part of P §60 as portions D and E of document MK is 
simply a displacement of sayings within a discourse, to another part 
of which they properly belong. 

For an exhibit of the sayings of Jesus, in the final discourse, as to 
the destruction of Jerusalem, so far as these are attainable by refer- 
ence to the document in its more original form, there must be dropped, 
it appears, from our present document MK the portions D, E, and J, 
the last because it was added, perhaps, after the event, D and E 
because they belong elsewhere among the genuine utterances of 
Jesus. 

§6. The Rise of Messianic Claimants 

Gospel MT 24:23 Document MK 13:21 Document P §60 

And he said unto the disciples, 

The days will come, when ye shall 

desire to see one of the days of the 

Son of man, and ye shall not see it. 

Then if any man shall say unto And then if any man shall say And they shall say to you, Lo, 

you, Lo, here is the Christ, or, unto you, Lo, here is the Christ; there! Lo, here! go not away, nor 

Here; believe i/ not. or, Lo, there; believe ii not. follow after them: 

Because the evangelist Luke had already taken up this saying, by 
his use of the document P, he omitted it when he came upon it in his 
document MK, in accordance with his most consistently heeded 
literary principle (Principle 2). 

By these words with reference to those days of the future when 
persecution and the distresses of the war with the Romans should 
press hard upon his disciples, Jesus made it clear to his company 
that he foresaw the direction in which their hopes would turn, and felt 
strongly the necessity for vigorous words of warning against the 
pretensions to the fulfilment of those hopes which would come from 
the Zealot ranks. ^ His disciples would long to see one of the days 
of the Son of man that thereby there might be made an end of their 
discomforts; messianic movements initiated in those days would 
profess that the time was at hand for the realization of such hopes; to 
all such seductive appeals the disciples must turn a deaf ear — '^ ye 
shall not see it." 

' See chap. iii. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 155 

Interest in the interrogation of history as to how far these forecasts 
of Jesus were fulfilled is much weakened by the knowledge that he 
did not speak of phenomena which had no basis in the past and pres- 
ent, and which were consequently to emerge new and startling in 
the future. Jesus did no more than predicate the prolongation of 
influences and tendencies vigorously at work in his own day. Their 
interest for him, so far as they would fashion the future, lay in their 
probable effect upon his own followers in the years immediately 
succeeding his personal departure. Such forecasts as Jesus made 
about the future rise of messianic claimants were well within the 
province of any acute observer of his time.^ Some brief review of the 
actual developments has, however, a very genuine interest. We 
have learned to expect from our source, Josephus, little that will give 
recognition to the part played by the messianic hope in the great 
struggle with Rome. But even his fixed purpose to keep this phase of 
the history in the background fails to suppress clear indications, 
here and there, of the inner hfe of the rebellion. It is to the point 
frequently to recall Josephus' summary statement of the cause of the 
great war: 

But what most stirred them up to the war, was an ambiguous oracle that was 
found also in their sacred writings, that about that time one from their country 
should become ruler of the world. The Jews took this prediction to belong to 
themselves, and many wise men were thereby deceived in their judgment.^ 

In the course of his narrative he is unable completely to eliminate 
specific references. These may profitably be followed in chronological 
order. That Josephus will not refer to the movements as messianic, 
nor to the leaders as pretended Messiahs is certain in advance. 
To do that would be to lay open to his Roman readers the inner 
religious secret of the revolt from Rome. That he is determined to 
avoid. Terms of opprobrium, judgments of disfavor and contempt, 
are necessarily the forms under which our historian will make record 
of these phenomena. 

A. D. 45 OR 46. Under Cuspius Fadus 

Now when Fadus was administrator of Judea, a certain impostor, whose 
name was Theudas, urged a great part of the people to take their effects with them, 
and follow him to the river Jordan; for he told them that he was a prophet, and 

^ Document P §33. 2 War, vi, 5, §4. 



156 THE TEACHING OF JESUS ABOUT THE FUTURE 

that he would, by his own command, divide the river, and afford them an easy 
passage over it: and many were deluded by his words. ^ 

This is doubtless the Theudas referred to in Acts 5 : 36 in the speech of 
Gamaliel. Notv^ithstanding the apparent historical confusion of 
Acts at this point, it does establish one fact clearly, namely, that, for 
the writer of this speech by Gamaliel, the movement under Theudas 
was regarded as a messianic uprising. Herein it is confirmatory of 
the obvious inference from Josephus. 

A. D. 47 OR 48. Under Tiberius Alexander 

Moreover the sons of that Judas of Galilee were now slain, who caused the 
people to revolt from the Romans, when Quirinius came to assess the estates of 
the Jews, as I have shown in a previous book. The names of these sons were 
James and Simon, and Alexander commanded them to be crucified.^ 

This is, indeed, a scant notice, and inference must supply what is 
wanting. It may be assumed with some assurance that they were 
crucified because of activities and professions similar to those of 
their father. Judas of Galilee was the founder of the sect of the 
Zealots, and, as has been pointed out,^ is classified in Acts with 
Theudas as one of the claimants to messianic honors. His sons in- 
herited his ambitions and aims. In this they were regarded as enemies 
to Roman supremacy, hence were crucified by the procurator. 

A. D. 52-60. Under Felix 

Now the affairs of the Jews grew worse and worse continually. For the 
country was again full of impostors who deluded the multitude. They were 
deceivers and deluders of the people, and under pretense of divine illumination 
were for innovations and changes, and prevailed on the multitude to act like mad- 
men, and urged the multitude to follow them into the wilderness, and went before 
them into the wilderness, and pretended that they would exhibit manifest wonders 
and signs, that should be performed by the providence of God.* 

This presents a vivid suggestion of the degree in which the messianic 
element had grown into direct personal claims under extreme apo- 
calyptic forms by the time of Felix. That these uprisings do not 
represent simply a handful of rabid fanatics, who bore little relation 
to the main movements of the history is made abundantly manifest 
by the evidences in the following single instance, chosen from many, 

1 Antiquities, xx, 5, §i. 3 Chap. iii. 

2 Antiquities, xx, 5, §2. 4 Antiquities, xx, 8, §§5, 6; War, ii, 13, §4. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 157 

and recorded by Josephus as occurring under the procuratorship of 

Felix: 

There also came out of Egypt about this time to Jerusalem one that said he 
was a prophet. He was a cheat and impostor, and yet got credited as a prophet, 
and came into Judea, and got together thirty thousand deluded men, whom he 
led round from the wilderness to the Mount which was called the Mount of Olives, 
which lay opposite the city at five furlongs distance: for he said he wished to show 
them from thence, how, at his command, the walls of Jerusalem would fall down.^ 

Felix attacked and dispersed the multitude. The Egyptian escaped 
and disappeared. His followers believed his deliverance and escape 
to have been miraculous, and hoped for his return. This hope is 
reflected in the question directed to Paul by the chief captain at the 
time of Paul's arrest in the temple.^ 

A. D, 60-62. Under Porcius Festus 
And Festus sent forces both of horse and foot to fall upon those that had been 
seduced by a certain impostor, who promised them deliverance and freedom from 
the miseries they suffered from, if they would but follow him as far as the wilder- 
ness. ^ 

Here, again, we could wish that Josephus had given fuller information. 

His interest is more in the act of Festus than in the significance of the 

occasion of the act. But even by his few words the scene and its 

meaning rise before the mind. It fulfils the forecast of Jesus. " Days 

will come, when ye shall desire to see " may be compared with 

"promised them dehverance and freedom from the miseries they 

suffered from." 

A. D. 64-66. Under Gessius Florus 

In the meantime one Manahem, the son of Judas who was called the Galilean, 
(who was a very cunning sophist, and had formerly reproached the Jews in the 
days of Quirinius, because after God they were subject to the Romans) took some 
influential persons with him, and went to Masada, . . . and returned with the 
state of a king to Jerusalem, and became the leader of the sedition, and directed 
the siege. "^ 

It is the purely regal rather than prophetic phase that Josephus reports 
in connection with Manahem. It may be that in his case the religious 
motive receded in favor of a larger emphasis upon the pohtical. But 
it must be believed that Manahem was a true son of his father, and 

1 Antiquities, xx, 8, §6; War, ii, 13, §5. 

2 Acts 21:38; compare Eusebius, Hist. eccL, ii, 21. 

3 Antiquities, xx, 8, §10. 4 War, ii, 17, §8. 



158 THE TEACHING OF JESUS ABOUT THE FUTURE 

that he gained his large following by an appeal to the rehgious hope. 
Certain it is that other Jewish leaders, keen for political freedom only, 
found the movement under Manahem intolerable. Hence the rank 
and file, persistently faithful to Manahem, may be regarded as having 
placed a special emphasis upon the personal messianic worth of the 
leader. This is reflected in Josephus' characterization of Manahem as 
a "sophist," and in the expected effect of his death upon his body of 
followers : 

And when Eleazar and his party fell violently upon him, so did also the rest 
of the people, and taking up stones to attack him with they threw them at the 
sophist, for they thought if he were once killed that the entire sedition would fall 
to the ground.^ 

"Innovation" and "sedition" are favorite words with Josephus in 
his description of the war against Rome, words calculated to please 
his Roman readers by the judgment they passed upon the Jewish 
uprising. His choice of the title "sophist" for Manahem separates 
him from the average leader in the rebellion, and places him, we may 
conclude, in the class of those who won their following by an appeal to 
a special theory and motive, the messianic claim. 

A. D. 66-70. Period of the Jewish War 

Having described the death by fire of six thousand people who had 

taken to the portico of the outer temple upon the entrance of Titus 

into Jerusalem, Josephus adds: 

A false prophet was the cause of these people's destruction, who had made a 
public proclamation in the city that very day, that God commanded them to ascend 
up to the temple, and that they should there receive miraculous signs of their 
deliverance.^ 

The promise of "miraculous signs" was a steady accompaniment of 
prophetic and messianic claims in this troubled period. This indi- 
vidual instance of the prophet, who was the cause of the death of such 
a large number in the last days of the attack, was chosen from many 
of like kind which Josephus might have cited had he cared to enum- 
erate. This he makes clear from a summary statement concerning 
this period: 

Now many prophets were suborned by the tyrants at this time to impose on 
the people, who announced to them that they should wait for deliverance from 

I War, ii, 17, §§8, 9. 2 War, vi, 5, §2. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 159 

God, and this was in order to keep them from deserting, and that they might be 
buoyed up above fear and care by such hopes. Now a man in adversity quickly 
listens to such comfort; and whenever a deceiver makes him believe that he shall 
be delivered from the miseries which oppress him, then the sufferer is full of hope. 
Thus were the miserable people led astray by these deceivers, who falsely said 
they were sent by God himself; while they did not attend nor give credit to the 
signs that were so evident and so plainly foretold their future desolation, but like 
men stupefied, without either eyes to see or mind to consider, did not regard the 
public intimations that God gave them.^ 

A. D. 73. Month of April 

The last stronghold of the rebellion to be taken by the Romans was 
the fortress of Masada. This held out for three years after the fall 
of Jerusalem, and yielded only after long and persistent attack. It is 
significant that the commander of Masada was 

Eleazar, an able man, and a descendant of that Judas who had persuaded no few 
of the Jews, as I before stated, not to submit to the census, when Quirinius was 
sent into Judea to take it.^ 

Thus, the Zealot movement, which sprang up in the youth of Jesus, 
gave the first and the last resistance to Rome. Eleazar proudly 
refers to this in the address made to his associates before their 
voluntary death : 

We, long ago, my brave friends, resolved never to be slaves to the Romans, 
nor to any other than to God himself, who alone is the true and just lord of man- 
kind. We were the very first of all that revolted from them, and we are the last 
that fight against them.3 

Josephus does not record prophetic or messianic claims as made by 
Eleazar. If we infer such, it will be on the basis of his inheritance 
from his kinsmen. Perhaps this is a reasonable inference. Or again, 
it may be that by the time of the close of this fierce and bitter struggle 
the religious motive was wholly lost from sight, at least in so far as it 
took personal forms of expression. 

Subsequent to the Jewish War : 

The tendency toward the rise of false claimants, which had held 
with such vigor during the years between the death of Jesus and the 
destruction of Jerusalem, did not exhaust itself in Palestine. Josephus 
makes record of an uprising of like nature in Cyrene : 

I War, vi, 5, §§2, 3. ^ War, vii, 8, §1. 3 War, vii, 8, §6. 



l6o THE TEACHING OF JESUS ABOUT THE FUTURE 

For one Jonathan, a very vile person, and by trade a weaver, escaped there, 
and prevailed upon no small number of the poorer sort to give ear to him, and led 
them into the desert, promising them that he would show them signs and ap- 
paritions.^ 

This uprising in Cyrene, coming after the destruction of Jerusalem, 
has bearing upon our present problem only as a testimony to a tend- 
ency, and as showing the forms of promise which the leaders of that 
tendency held out to the multitudes. 

From this survey of the testimony of Josephus for the period from 
the death of Jesus to the destruction of Jerusalem, we are able to 
conclude : 

1 . That these years were marked by the rise of numerous men who 
claimed to be the representatives of God with a special mission to 
solve contemporary problems. 

2. That these men did not hesitate to designate themselves as the 
prophets of God. We cannot afhrm from the words of Josephus, in 
connection with any one of them, that the specific messianic claim 
was put forward. But knowing his fixed purpose, formed apparently 
because he wrote for Roman readers, to avoid mention of this phase 
of his people's hope, and having in mind his summary statement that 
this particular hope was the sole cause of the war, we may find 
definite messianic claims in those cases where the details are suitable 
to such a claim. 

3. That these false prophets and false Messiahs obtained large 
influence over the masses of the people, sometimes numbering personal 
adherents by the thousands. 

4. That their strength lay in their ready promises to alleviate the 
distressing social, political, or economic conditions which held during 
the period of the conflict with Rome. 

5. That the wilderness was the favorite place of resort for these 
men when they had gathered a following. In the last months, when 
flight from the city was impossible because of siege, these false 
prophets and false Messiahs were most aggressively active within that 
faction of the besieged which held the inner temple under control. 

6. That the methods of alleviation promised by these false proph- 
ets and false Messiahs were not normal, and did not have their 

I War, vii, 11, §1. 



FINAL DISCOURSE OF JESUS ON THE FUTURE i6i 

basis in the ordinary processes of nature and of men. They made 
promise of ''manifest wonders and signs," "miraculous signs of 
deliverance," "signs and apparitions," "signs of freedom." By their 
word they would divide rivers, and cause massive walls to fall to the 
ground. 

7. That those of these men who were active at the acute crisis of 
the siege found their strength with the people in the assurance they 
gave that deliverance from the hands of the Romans would come by 
the direct intervention of God — "they should wait for deliverance 
from God." 

With these results of a study of the forecast by Jesus as to the rise 
of messianic claimants, and of the records of Josephus as to the his- 
torical facts about these movements, we may pass to a consideration of 
certain other words of Jesus on this subject as these stand in this 
discourse on the future. 

Gospel MT 24:4,5,24-28 Document MK 13:5,6,22,23 Gospel LK 21:8 

A And Jesus answered and said A And Jesus began to say unto A And he said, Take heed that 

unto them, Take heed that no them, Take heed that no man ye be not led astray: for many 

man lead you astray. For many lead you astray. Many shall shall come in my name, saying, I 

shall come in my name, saying, come in my name, saying, I am am he; 

I am the Christ; and shall lead he; and shall lead many astray. 

many astray. B and. The time is at hand : 

go ye not after them. 

C For there shall ajise false C For there shall arise false 

Christs, and false prophets, and Christs and false prophets, and 

shall shew great signs and won- shall shew signs and wonders, 

ders; so as to lead astray, if that they may lead astray, if 

possible, even the elect. possible, the elect. 

D Behold, I D But take ye 

have told you beforehand. heed : behold, I have told you all 

things beforehand. 

E If 

therefore they shall say unto you. 
Behold, he is in the vrilderness; 
go not forth: Behold, he is in 
the inner chambers; believe ii 
not. 

F For as the lightning cometh 
forth from the east, and is seen 
even unto the west; so shall be 
the coming of the Son of man. 
^\^le^esoever the carcase is, 
there will the eagles be gathered 
together. 

Of the above exhibit, the portion A is the opening statement of the 
discourse ; the portions C and D are the continuation of that reference 
to messianic claimants which has already been examined in part. It 
is important to observe such changes or additions as were made by the 
evangelists in taking over the portion A from document MK. Luke 
adds in portion B a saying of the claimants which may probably be 



i62 THE TEACHING OF JESUS ABOUT THE FUTURE 

regarded as the watchword of these messianic movements, by which they 
stirred the people and gained their many adherents — ^''The time is 
at hand." So thoroughly had it become associated with these 
messianic movements of the Jewish war, so deeply had it made its 
impress upon the mind of that generation, that Luke feels no hesitancy, 
it seems, in supplementing his document by the assertion that Jesus 
himself did forecast this watchword, and gave it to his disciples as 
a part of his warning against these uprisings. For the very general 
"I am /^e" of his document, Matthew substitutes the explicit ''I am 
the Christ." In view of the notable reticence of Jesus, throughout 
his ministry, as to any announcement or recognition of himself in 
explicit terms as the Messiah, it is to be believed that it is not without 
significance that document MK here represents him as avoiding the 
term even where it is most difficult for him to do it and make himself 
understood. The Matthaean substitution has failed to take account 
of the striking method of Jesus. When it is recalled that in the whole 
history of his ministry Jesus never takes the initiative in designating 
himself as the Christ, and that on one or two supreme occasions only 
does he permit the appellation to be connected with himself,^ it will 
be felt that even this apparently slight interpretative expansion of his 
document by Matthew gives an unwonted cast to the thought of 
Jesus. It is significant that a study of the synoptic passages, in which 
''in my name" (portion A) and like phrases occur, reveals the fact 
that this terminology is generally unsupported either by a comparison 
of document with document or of gospel with document. To exhibit 
all the facts here would involve considerable digression, but the appear- 
ance of the phrase in the document M conclusion of the Sermon on the 
Mount is a part of that apparent accretion ; the tendency may be seen 
further by comparing Luke 21:12 with document MK 13:9, and 
Matt. 19:29 with document MK 10:29. It appears again in the 
unauthentic Mark 16:17, ^ testimony to its currency in the apostolic 
age. May it be that its presence above in portion A is to be attributed 
to the same tendency, the words of Jesus being simply, ''Many shall 
come, saying, I am he; and shall lead many astray" ? 

Of the other portions above, it is to be observed that the portion E 
is the Matthaean rewriting of document P §60 (Luke 17:23), a 

I MK 8:29; 14:61, 62a. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 163 

section which Matthew here begins to distribute in this discourse, 
as is testified by portion F and beyond, elsewhere exhibited in fuU.^ 
This rephrasing of Luke 17 : 23 (portion E) is of very great interest and 
critical importance as showing how the actual development of events 
affected the terminology of the evangelists in places where, for one 
reason or another, they were called upon to rewrite their source. In 
place of the indefinite "Lo, there! Lo, here!" of Jesus, Matthew 
substitutes the two places which history showed to be the centers of 
the activity of the messianic claimants.'' 

When one comes to the portion C directly from an examination of 
Josephus, its reading produces one dominant impression, namely, that 
what is here credited to Jesus as prophecy was actually fulfilled in 
every particular during the years before a. d. 70. The words of 
portion C would serve as a compact summary of the references in 
Josephus that are scattered over many pages. Another impression, 
almost as notable, is that this portion, by its particularity in prophetic 
details, stands in marked contrast to the comprehensive but simple 
forecast in portion A and again in document P §60 (Luke 17:23) = 
document MK 13: 21 = gospel MT 24:23. This contrast at once 
suggests the inquiry whether the portion C is the product of the 
experience of the disciples working upon and elaborating the more 
simple and suggestive forecast of Jesus. Given that comprehensive 
but very general forecast, given the actual experience of the years be- 
fore the destruction of Jerusalem, it would seem difficult for the tradi- 
tion of this forecast to retain its original, general form. The tendency 
would be toward precisely such additions as the present portion C 
contains. The probability of certain additions seems to outweigh 
the likelihood of accurate and unelaborated transmission. The 
phenomena of portion E, which we are able to test objectively, witness 
to the reasonableness of this contention. 

To these considerations, prompted by the comparison of the 
accounts, there is to be added the entire absence of the portions C, D, 
from the Gospel of Luke. It is possible, indeed, to hold that, since 
Luke omitted document MK 13:21 because he had used it from docu- 
ment P §60, he considered portions C and D so evidently an elabora- 
tion of the thought that he dropped them also. On the other hand, 

I See pp. 64-67. 2 See point 5 in summary on p. 160. 



l64 THE TEACHING OF JESUS ABOUT THE FUTURE 

it is worth while to take into account, in view of evidence previously 
accumulated, the consideration that here again Luke's document 
MK may have been wanting in elaborations which found a place in 
document MK before it reached Matthew. To the general thought 
of other portions there is added by portion C the "false prophets.'^ 
How large a part these played in the early apostolic age is witnessed 
not only by Josephus but also by certain other passages in the gospels 
which are traceable to the editorial work of the evangelists. "False 
prophets" are one of those factors in the apostolic age which are recog- 
nized and recorded by Matthew in his editorial portion on the persecu- 
tion of the disciples.^ It is the "false prophets" who are the subject 
of the eschatological addition to the Sermon on the Mount supplied by 
document M. In brief, wherever they are mentioned in the gospels 
the passage is under question for other, weightier reasons. 

Against the appearance of the plain term of contrast, "false 
Christs," in this portion C, it is not necessary to do more than recall 
the objections raised to the Matthaean change in portion A, objections 
which hold with much greater force against the unmistakable intent 
of the antithesis in C. The reference to the use of "signs and won- 
ders" by the false claimants seems to suggest the experiences of the 
actual history. It is not known that the claimants in the lifetime 
of Jesus resorted to these expedients, though they may have done so. 
It will be held in mind that this portion C designation of the early 
community as "the elect" has already been seen in the document M 
accretion to the parable of the Great Supper or Marriage Feast, and 
again in the apparently late addition to the sayings about the destruc- 
tion of Jerusalem, document MK 13:20. It does seem that both the 
minor and major evidences, internal and external, converge to make it 
difficult to regard the portion C as a part of the original utterance of 
Jesus on the rise of messianic claimants. 

Whether one shall hold that the portion D also is an accretion 
depends upon one's conception of the prophetic vocation, so far as the 
test is internal only. The saying seems to make Jesus assume the atti- 
tude of a confident prognosticator. The disciples are given a " before- 
hand" intimation of '' all things;" they have but to "take heed" at 
the danger points, and "the end" will be reached in safety. Such 
I See pp. 145-47- 



FINAL DISCOURSE OF JESUS ON THE FUTURE 165 

an attitude in Jesus seems like a movement to the lower levels of 
prophetic activity. 

The total demand of the evidence brought forward to the present 
seems to be that within the final discourse there be recognized two 
references to the rise of messianic claimants. The first appears at 
the opening of the discourse as document MK 13:5, 6, within which 
the phrase "in my name" has, perhaps, an origin other than with 
Jesus. After the forecast of the destruction of Jerusalem these claim- 
ants are mentioned again, in the terms of document MK 13:21 = 
document P §60. To the latter there came to be added, at some 
later time it would seem, the precise and specific terms of the present 
document MK 13:22, 23. These were taken up by Matthew, and 
to them he added from document P §60 that which was really the 
parallel to document MK 13:21. Recognizing this parallelism, he 
rewrote P §60 (Luke 17:23) as the above portion E. Luke's only 
editorial work lay in the addition of the portion B, and in the omis- 
sion of document MK 13:21 because it had already appeared in his 
gospel from P §60. 

§7. Events before the Siege of Jerusalem 

As the study of the rise of messianic claimants has involved exam- 
ination of the opening declaration of the discourse, document MK 
'^3 -Si 6, there may now be considered those sayings which follow this 
messianic reference and precede the sketch of the persecutions, namely, 
document MK 13:7, 8 and parallels, which deal with certain external 
situations that are to develop before the crisis, in the form of the siege 
of the city of Jerusalem, is itself reached. 

Gospel MT 24:6-8 Document MK 13:7, 8 Gospel LK 21:9-12 

A And ye shall hear of wars and A And when ye shall hear of A And when ye shall hear of 

rumours of wars: see that ye be wars and rumours of wars, be wars and tumults, be not terri- 

not troubled: for these things not troubled: these things must fied: for these things must needs 

must needs come to pass; but needs come to pass; but the end come to pass first; but the end is 

the end is not yet. is not yet. not immediately. 

B Then said he unto them, 

C For nation C For nation shall rise C Na- 

shall rise against nation, and against nation, and kingdom tion shall rise against nation, and 

kingdom against kingdom: and against kingdom: there shall be kingdom against kingdom: and 

there shall be famines and earth- earthquakes in divers places; there shall be great earthquakes, 

quakes in divers places. there shall be famines: and in divers places famines 

D _ _ But D _ these 

all these things are the beginning things are the beginning of 

of travail. travail. 

E and 

pestilences; and there shall be 
terrors and great signs from 
heaven. But before all these 
things. 



l66 THE TEACHING OF JESUS ABOUT THE FUTURE 

Of the several events which are set down as preceding the siege 
of the city, no one is so strikingly dramatic, extraordinary, and super- 
natural as that which is reported in the portion E, in the words ''there 
shall be terrors and great signs from heaven." But it seems evident 
beyond doubt that the portion E was not present in the document MK ; 
it is an obvious addition to what was obtained from that source. 
From whence did Luke derive the portion E ? Were one to make 
answer con jectur ally, on the basis of the results reached in the exami- 
nation of previous paragraphs of this discourse, it would be affirmed 
that this is an addition originating in the course the history actually 
took; that is, a reflection from experience. But has such a conjecture 
any basis in the known facts of that period ? 

Among the facts of primary importance, those having significance 
enough to be given mention in the prefatory outline of his history, 
Josephus names "the signs and wonders that preceded the destruc- 
tion of JerusB,lem."^ He makes general mention of them again in 
the course of his narrative: 

There were also such omens observed as were understood to be forerunners 
of evil by such as loved peace, but were interpreted by those that kindled the war 
so as to suit their inclinations.^ 

In connection with the arrival of the Idumaeans as allies of the 
Zealots he reports : 

A prodigious storm broke out in the night, and violent winds with very heavy 
showers of rain, and continuous lightning, and terrible thunderings, and extra- 
ordinary noises as of the earth shaken by an earthquake. These things were a 
manifest indication that some destruction was coming upon men, when the system 
of the world was thus put out of joint, and any one would guess that these prodi- 
gies portended some great calamities. 3 

But it is when Josephus draws nearer to the close of his history 
that he brings together, in one showing, that series of events, scattered 
over some years, to which he referred in his preface. That which 
prompts him to their enumeration at this point is his desire to set 
them over against the " signs " which were offered by the false prophets 
and false Messiahs: 

Thus were the miserable people led astray by these deceivers, who falsely said 
that they were sent by God himself; while they did not attend nor give credit to 

I War, Preface, §ii. « War, ii, 22, §1. 3 War, iv, 4, §5. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 167 

the signs that were so e\Hident and so plainly foretold their future desolation, but 
like men stupefied, without either eyes to see or mind to consider, did not regard the 
pubhc intimations that God gave them. Thus there was (i) a star resembling a 
sword, which stood over the city, and (2) a comet that continued a whole year. 
And (3) before the Jews' rebelHon, and before those commotions which preceded 
the war, when the people were come in great crowds to the feast of Unleavened 
Bread, on the eighth day of the month Xanthicus, at the ninth hour of the night, 
so great a light shone round the altar and sanctuary, that it appeared to be bright 
daylight, and this light lasted for half an hour. This light seemed to be a 
good sign to the unskilful, but was interpreted by the sacred scribes to portend 

those events that immediately followed Moreover, (4) the eastern gate of 

the inner temple, which was of brass and exceedingly heavy, and was with diffi- 
culty shut every evening by twenty men, and rested upon bars covered with iron, 
and had posts let down very deep into the firm floor, which consisted of one 
entire stone, was seen to open of its own accord about the sixth hour of the night. 
.... This also appeared to the ignorant to be a very happy omen, as if God did 
thereby open to them the gate of happiness; but the men of learning understood 
by it that the security of their temple was dissolved of its own accord, and that the 
gate opened for the advantage of their enemies, and they declared that the sign 
foreshadowed the desolation that was coming upon them. Besides these, (5) a 
few days after the feast, on the one and twentieth day of the month Artemisius, a 
certain marvelous and incredible phenomenon appeared. I suppose what I am 
going to tell would seem a fable, were it not related by those that saw it, and were 
not the sad events that followed it deserving of such signs. Before sunset chariots 
were seen in the air, and troops of soldiers in their armor nmning about among the 
clouds and besieging cities. Moreover, (6) at the feast which is called Pentecost, 
as the priests were going by night into the inner temple, as their custom was, to 
perform their sacred ministrations, they said that first they felt a quaking, and 
heard a great noise, and after that they heard a sound as of a multitude saying, 
"let us remove hence." But, (7) what is still more terrible, there was one Jesus, 
the son of Ananus, a rustic and one of the people, who, four years before the war 
began, and at a time when the city was in very great peace and prosperity, came 
to that feast wherein it is our custom to make tabernacles to God in the temple, and 
began on a sudden to cry aloud, "A voice from the east, a voice from the west, 
a voice from the four winds, a voice against Jerusalem, and the temple, a voice 
against bridegrooms and brides, and a voice against the whole people!" This 

he cried, as he went about by day and by night, in all the streets of the city 

This cry of his was loudest at the feasts, and he continued repeating it for seven 
years and five months, without growing hoarse, or being tired therewith, until 

the very time that he saw his presage fulfilled in earnest Now, if any one 

consider these things, he will find that God takes care of mankind, and in all ways 
foreshows our race what is for their safety.^ 

I War, vi, 5, §§3, 4- 



l68 THE TEACHING OF JESUS ABOUT THE FUTURE 

It would seem from the testimony of Josephus that there is abun- 
dant support for the conjecture that the portion E is based for Luke 
in the reputed facts of the period preceding the destruction of Jeru- 
salem. To the statement of his document MK, "there shall be 
famines," Luke adds in portion E "and pestilences." Famines are 
usually accompanied by pestilences. Descriptions by Josephus of 
the famine at the time of the destruction of Jerusalem imply the 
accompaniment of pestilence;^ for example: 

Now while they were slaying him, Niger prayed that the Romans might be his 
avengers, and that the Jews might undergo both famine and pestilence in the war, 
and, besides all that, that they might come to mutual slaughter of one another; all 
which imprecations God satisfied. ^ 

Because the addition of these events in portion E brought Luke 
historically to the period of the crisis itself, the portion D of his 
source is not now appropriate as a conclusion. Moreover, the perse- 
cutions preceded the destruction of the city, and those "terrors and 
great signs from heaven" which were associated with the time of the 
siege followed upon the persecutions. Apparently in order to adjust 
his paragraph to these facts, now that it has the addition in E, Luke 
omits the portion D and adds the words necessary for a transition to 
the statement of persecution, "But before all these things." By 
them he obtains the true sequence of persecution and the events in 
portion E. To this addition of E there is probably to be traced the 
necessity felt for some division in the thought, supplied by Luke 
through the addition of portion B. 

For " rumours of wars" in the portion A, Luke substitutes the more 
definite " tumults," a natural change by one who knows the history of 
that troubled period. Among the "tumults" of those years may be 
mentioned that at Alexandria, a. d. 38, which gave rise to the complaint 
against, and deposition of, Flaccus and Philo's work against him, in 
which the Jews as a nation were the especial objects of persecution; 
that at Seleucia about the same time, in which more than 50,000 Jews 
were killed; that at Jamnia, a city on the coast of Judea near Joppa; 
that at Samaria, A. D. 39 or 40; the disturbance at the Passover, 
A. D. 49, in which 20,000 Jews perished; the tumult at Caesarea, 

I War, V, 12, §§3, 4; vi, i, §i; vi, 9, §3. 
a War, iv, 6, §1. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 169 

probably a. d. 59; that at Caesarea again in a. d. 66, in which above 
20,000 Jews perished. Many other national "tumults" are recorded 
by Josephus. In the presence of this turbulent history it is not strange 
that the injunction ''be not troubled" of document MK becomes "be 
not terrified" with Luke. 

When it is seen in how large measure within this brief paragraph 
the actual developments of the history have affected one of the nar- 
ratives, it may not unreasonably be asked whether any of the events 
named by document MK itself have found a place in that document 
not because a part of the forecast of Jesus but because experienced by 
the transmitters of the tradition. The external test fails here, except 
in one particular. Luke in taking up the portion C reports not simply 
"earthquakes" as in his document, but "great earthquakes." This 
makes it fairly evident that Palestine, at all times subject to these 
natural phenomena, suffered especially at some time between the 
death of Jesus and the destruction of Jerusalem. This seems, indeed, 
to be supported by the statement of Seneca, who records, writing in 
A. D. 58, 

How often the cities of Asia, how often the cities of Achaia, have fallen with a 
quaking ! How many towns in Syria, how many in Macedonia, have been swal- 
lowed down ! How often has this destruction desolated Cyprus 1 How often has 
Paphos fallen upon itself ! Frequently there is reported to us the ruin of whole 
cities.^ 

By a body of men holding those hopes for the speedy consumma- 
tion of the aeon that are known to have dominated the early Christian 
community, these experiences of earthquakes in Syria, and the reports 
of their frequency in the adjacent countries, could hardly be inter- 
preted otherwise than as additional portents of the impending crisis, 
and as such would very probably come to be added to those events 
actually portrayed by Jesus as preceding the siege of Jerusalem. To 
this fact is to be attributed, perhaps, the appearance of the words 
"there shall be earthquakes in divers places" in the document MK. 

To no other particular of this forecast does the objective testimony 
call attention. That which document MK otherwise records may 
be taken, therefore, as the statement of Jesus, heightened perhaps 
in particulars of phraseology, but yet substantially the thought of 

I Ep., 91, §9. 



lyo THE TEACHING OF JESUS ABOUT THE FUTURE 

Jesus. That thought is very simple, and of the most general char- 
acter. It asserts that there will be a period of fierce conflict, with all 
the terrible accompaniments of warfare between resolute and power- 
ful peoples, before the disciples will see that event about which the 
conversation opened, the destruction of the capital city. Jesus 
would correct the natural inference from his first remark to his hearers, 
namely, that the temple was speedily to be razed. Before that there 
would be years of severest "travail," which, however, would be only 
as a "beginning" to the terrors and tortures of the "tribulation" 
which would be ushered in by the siege. The history of the years 
A. D. 30 to A. D. 70 more than fulfilled the forecast. 

§8. The Day or the Son of Man 
There may be a return now to that point in document MK con- 
sidered prior to the preceding section, namely, the close of the 
sayings about the rise of messianic claimants, MK 13:23. To the 
present, there have been brought under review all parts of the thir- 
teenth chapter of document MK that precede MK 13 : 24. With the 
twenty-fourth verse another theme of the discourse begins. 

Gospel MT 24:29-31 Document MK 13:24-27 Gospel LK 21:25-28 

A But immediately, after the A But in those days, after that 
tribulation of those days, tribulation, 

B the sun B the sun shall be dark- B And there shall be'signs in sun 

shall be darkened, and the moon ened, and the moon shall not and moon and stars; 
shall not give her light, and the give her light, and the stars shall 
stars shall fall from heaven, be falling from heaven, 

C and upon 

the earth distress of nations, in 
perplexity for the roaring of the 
sea and the billows; men fainting 
for fear, and for expectation of 
the things which are coming on 
the world: 

D and D and the D for the powers of the 

the powers of the heavens shall powers that are in the heavens heavens shall be shaken, 
be shaken: shall be shaken. 

E and then shall ap- 

pear the sign of the Son of man 
in heaven : and then shall all the 
tribes of the earth mourn, 

F and F And then shall F And 

they shall see the Son of man they see the Son of man coming then shall they see the Son of 
coming on the clouds of heaven in clouds with great power and man coming in a cloud with 
with power and great glory. glory. power and great glory. 

G And G And then shall he send 

he shall send forth his angels forth the angels, and shall gather 
with a great sound of a trumpet, together his elect from the four 
and they shall gather together winds, from the uttermost part 
his elect from the four winds, of the earth to the uttermost 
from one end of heaven to the part of heaven. 



other. 



H But 

when these things begin to come 
to pass, look up, and lift up your 
heads; because your redemption 
draweth nigh. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 171 

To the total impression made by the scene portrayed in this 
paragraph, no one portion contributes so much as the portion C. 
That portion gives the most strikingly dramatic and tragic aspects of 
the effect of that day upon mankind. By it there is heightened to the 
point of terrible tension the sense of destiny for man in that impending 
crisis. It is a picture of a distracted, fear-haunted, terror-driven 
mankind. It is vivid with realistic feeling. From whence was it 
drawn by Luke ? It seems clear that it was not in his document MK. 
It can hardly be doubted that it is a natural and easy editorial infer- 
ence from the situation sketched in portion B of his document. That 
tells of those things which will happen in the heavens. But if the 
celestial drama is to be so stupendous and awe-inspiring, surely there 
will be "upon the earth" among mankind some such distress, per- 
plexity, and fainting for fear and expectation as Luke infers and sets 
down. The evangelist does not invent a scene; he apparently 
deduces it from the statements of his document MK. 

Among the most striking of the several elements which together 
make so profound an impression, no one which deals with the heavenly 
phenomena is of more dramatic suggestiveness than that which Mat- 
thew supplies in the portion E, "then shall appear the sign of the Son 
of man in heaven." But like the Lukan contribution in portion C, 
this particular appears to have been absent from the document MK. 
From whence, then, did Matthew derive it ? The latter statement, 
"then shall all the tribes of the earth mourn," may be traced, perhaps, 
to the description of the day of Jehovah in Zech. 12 : 1 1, 12, " In that day 
there shall be a great mourning .... and the land shall mourn, 
every tribe apart." The evangehst may have come to regard the 
sight of the Son of man on the clouds, described in his document 
portion F, as "the sign" which should be seen of all men before the 
actual descent. Or if, as seems clear from the synoptic testimony 
elsewhere,^ some "sign" had come to be conceived as a necessary 
forerunner of the Messiah, Matthew probably felt himself on secure 
ground in giving it as a part of the messianic programme, of which he 
had the other features in his document MK. 

A second Lukan addition to his document MK is found in the 
hortatory portion H. It seems designed to give support and courage 

' Document MK 8:11, 12; document P §i6C, K. 



172 THE TEACHING OF JESUS ABOUT THE FUTURE 

to those who are patiently looking, with oft-deferred hope, for the 
coming of their redemption, the appearance of the Son of man. 
Apparently Luke is not concerned to define that redemption in the 
terms of the portion G, for this he omits. That portion may have 
been intelligible with difficulty to him, if he conceived of the mes- 
sianic rule as destined to be established upon the regenerated earth. 
He leaves the method and form of the "redemption" to be inferred by 
his readers; he seems solicitous to assure only that its coming is 
certain, and that it will be for the joy of the disciple (H), though for 
the woe of the world (C). In the rewriting of portion B, he gives 
recognition to the contemporary hope for "signs." That he does 
not, in taking over portion B, retain the explicit assertions that the 
sun will be darkened, and the moon fail, and the stars fall, may, 
perhaps, be taken as additional evidence that he conceives of the new 
aeon as spent upon the earth under normal physical conditions, 
thoroughly regenerated, indeed, but yet so truly normal that there is 
need of the service of the celestial bodies. The complete omission of 
the chronological indication in portion A is probably to be attributed 
to the greater distance in time of Luke from the destruction of Jeru- 
salem. Had any considerable number of years passed since that 
event, Luke could hardly use effectively the portion A, which impli- 
citly appears to make a close sequence of that catastrophe and the 
appearance of the Son of man. Indeed, Luke goes farther than mere 
omission of that which seems to have failed of fulfilment; for in the 
latter part of the verse by which he immediately precedes this para- 
graph, Luke 21:24, he introduces an entirely new chronological 
factor, "the times of the Gentiles," which he asserts must "be ful- 
filled" before Jerusalem is again occupied by its own people. It is 
obvious, therefore, that he separates the destruction of Jerusalem, 
"that tribulation" of document MK (A), from the appearance 
of the Son of man by at least the period of "the times of the Gentiles." 
The experiences of history have led him, it seems, to modify his docu- 
ment in more than one particular. 

In addition to the portion E, which Matthew derived otherwise 
than from his document MK, he enlarges upon the statements of 
portion G by the words, "with a great sound of a trumpet." This 
accretion seems to have come into the record of Matthew from that 



FINAL DISCOURSE OF JESUS ON THE FUTURE 173 

passage in Isaiah where he is describing the assembhng of the scattered 
tribes of Israel in the day of Jehovah, in terms similar, in general, to 
those used in portion G, among which is this: "And it shall come to 
pass in that day that a great trumpet shall be blown." ^ Elsewhere 
than in these additions, Matthew is faithful to his source, the docu- 
ment MK. 

In the presence of such extensive and dramatic additions by the 
evangelists to their document MK as are shown in the portion C 
added by Luke, and in the portion E added by Matthew, it seems 
reasonable, if not imperative, to raise the question whether the docu- 
ment MK itself is an accurate report of the words on this subject 
spoken by Jesus. To a decision on that problem, the gospel parallels 
can give no further help, for they both witness to a document MK 
substantially such as we have in this paragraph. Since the compari- 
son of gospel with document yields no more than a possibihty or 
probability of primal modification in the document MK, and that 
especially with respect to dramatic details, there is suggested the 
endeavor to gain further knowledge by the comparison of document 
with document, a method which has elsewhere yielded important 
results. 



Document MK Document P §6o 

A The days will come, when ye shall desire to see 
one of the days of the Son of man, and ye shall not 
see it. 

B And then if any man shall say unto you, Lo, B And they shall say to you, Lo, there ! Lo, 

here is the Christ; or, Lo, there; believe it not. here! go not away, nor follow after ihem: 

C But in those days, after that tribulation, 
D the sun 

shall be darkened, and the moon shall not give her 

light, and the stars shall be falling from heaven, 

and the powers that are in the heavens shall be 

shaken. 

E And then shall they see the Son of man E for as 

coming in clouds with great power and glory. the lightning, when it lighteneth out of the one 

part under the heaven, shineth unto the other 
part under heaven; so shall the Son of man be in 
his day. 

F And as it came to pass in the days of Noah, even 

so shall it be also in the days of the Son of man. 

They ate, they drank, they married, they were 

^ given in marriage, until the day that Noah entered 

into the ark, and the flood came, and destroyed 
them all. Likewise even as it came to pass in the 
days of Lot; they ate, they drank, they bought, 
they sold, they planted, they builded; but in the 
day that Lot went out from Sodom it rained fire 
and brimstone from heaven, and destroyed them 
all : after the same manner shall it be in the day 
that the Son of man is revealed. 

I Isa. 27:12, 13. 



174 THE TEACHING OF JESUS ABOUT THE FUTURE 

G And let him that is on the housetop not go G In that day, he 

down, nor enter in, to take anything out of his which shall be on the housetop, and his goods in 

house: and let him that is in the field not return the house, let him not go down to take them away: 

back to take his cloke. and let him that is in the field likewise not return 

back. Remember Lot's wife. 

H And then shall he send forth the angels, and H I say unto you. In that night there shall be two 

shall gather together his elect from the four winds, men on one bed; the one shall be taken, and the 

from the uttermost part of the earth to the utter- other shall be left. There shall be two women 

most part of heaven. grinding together; the one shall be taken, and the 

other shall be left. 

I And they answering say unto 

him, Where, Lord? And he said unto them, 
Where the body is, thither will the eagles also be 
gathered together. 

That the content of document P §60 bears some original relation 
to the final discourse of Jesus on the future has been suggested by the 
evidence, more than once, in preceding studies. It is significant that 
the portion G does actually appear in the document MK report of 
the discourse; the fact that it has retained a place there, despite its 
lack of relation to the immediate context, testifies, it would seem, to 
its right to be located elsewhere in the same discourse. To this 
evidence is to be added the closeness of verbal likeness between the 
portions B of the two documents. Of special significance is the similar 
sequence of subjects, the rise of messianic claimants being followed 
by a description of the day of the Son of man in both documents. 
This agreement in sequence would be notable in any case, but it takes 
on increased evidential value when it is observed that in document 
MK the statement about messianic claimants holds a relation to what 
precedes and to what follows which is intelligible with difficulty. 
Thus the rise of messianic claimants is set in intimate connection with 
the destruction of Jerusalem by the opening words, "And then if any 
man, etc." It is followed by the promise of the day as to come "in 
those days, after that tribulation." Thus the activity of the mes- 
sianic claimants is set in comparative isolation and within narrow 
limits of time. Indeed, to the chronological outline of document MK 
in this discourse, the sayings about the claimants form more or less 
of an interruption. Their retention here seems to indicate clearly that 
in the discourse of Jesus they did actually follow upon the words about 
the destruction of Jerusalem, the difficulty of their interpretation as in 
document MK being created solely by the "And then" of that docu- 
ment and the absence of such a transition forecast as is supplied by 
the portion A of document P. 

Against the general suggestion that document P §60 is the report 



FINAL DISCOURSE OF JESUS ON THE FUTURE 175 

of a part of the original final discourse, there may not be urged its 
present position in document P, for it seems to have been established 
in preceding studies that the document P settings of sayings and order 
of narratives are not either in intention or in fact strictly historical. 
To this important general result there is to be added the significant 
specific fact that an important section of the sayings about persecu- 
tion in this discourse is actually found at a point in document P much 
further removed from the period in which they v^ere spoken, docu- 
ment MK i3:ii = document P §22, their isolated character in docu- 
ment P making it practically certain that they are not repeated say- 
ings. That other portions of the same discourse should find reten- 
tion in other parts of document P is therefore highly probable, espe- 
cially such vivid and clearly unified sections of the discourse as the 
present P §60, a portion which might very easily have an independent 
history of transmission. 

There must not be an overemphasis upon the judgment of the 
evangelist Matthew, but it is worth noting that he beHeved that not 
only P §60,^ but also other sections of that document might rightly be 
distributed in this final discourse. He places there the portions 
P §§60, 28, 29, and the document M equivalents for P §§27, 64. If 
one does not follow him in his judgments, one is under the exacting 
and most difficult obligation to show, for instance, what relation the 
portions P §§27-29 bear to the context or occasion assigned them by 
document P. 

While both documents in the above paragraph deal with the same 
two themes, namely, the rise of messianic claimants and the day of 
the Son of man, their verbal resemblances are close only in the first of 
these themes, the portion B, except again in the portion G retained by 
document MK as part of another paragraph. But while this is true 
of the wording, there is a substantial agreement in thought in all parts 
that are parallel. The lengthy portion F, which is omitted by docu- 
ment MK, has, despite its length, only a single, simple thought, 
namely, that the day is of such a nature that its coming has no pre- 
monitory signs ; it finds men in the midst of their normal occupations 
and modes of feeling and life. The portion H of document MK is a 
fair equivalent for its parallel in document P; and the same may be 

I See pp. 64-67. 



176 THE TEACHING OF JESUS ABOUT THE FUTURE 

said for the two reports of portion E. The whole of the document 
MK record of the sayings may be regarded as the report from a mind 
which has retained the substance of the thought but has lost the precise 
original phrasing of it. If one presses the inquiry as to how the 
document MK report assumed the form of wording which it exhibits, 
it may be answered that this wording sprang from a reporter whose 
mind was saturated with the Old Testament descriptions of the Day 
of Jehovah, descriptions which he has unwittingly assigned to Jesus 
in the place of the precise phrasing chosen by Jesus for the Day of the 
Son of man. 

Thus there may be traced in portion E of document MK the influ- 
ence of Dan. 7 : 13, " I saw in a vision of the night, and lo, there came 
upon the clouds of heaven one like unto a son of man."^ The 
phraseology of the document MK portion H appears more than once 
in the prophetic descriptions of the Day of Jehovah. It occurs in 
passages where the assembling of the scattered tribes of Israel is in the 
prophet's view. Zechariah represents Jehovah as giving to his 
people the assurance: "I will gather you together out of the four 
winds of heaven." "" Moses attaches promises for Israel to his exhorta- 
tion in behalf of the Law, among which stands this : "If thy dispersed 
be from one end of heaven to the other end of heaven, from thence 
will Jehovah gather thee together. "^ To the vision of Isaiah the 
gathering of the chosen in the day of Jehovah appears in this form 
of activity by Jehovah: "And it shall come to pass in that day, that 
Jehovah shall beat off his fruit, from the flood of the River unto the 
brook of Egypt, and ye shall be garnered one by one, O ye children of 
Israel. And it shall come to pass in that day, that a great trumpet 
shall be blown; and they shall come which were ready to perish in the 
land of Assyria, and they that were outcasts in the land of Egypt ;^ and 
they shall worship Jehovah in the holy mountain at Jerusalem. "^ 
It will be agreed that the portions E and H of document MK are much 

1 LXX = "^^e(ipoiij' iv bpAjxaTL t9j$ vvkt6s, Kal ldoi> iwl {fierd^ Th.) tQp ve(f>€\G}v rod 
ovpavoO ws vlbs dvdpJjirov -^px^ro (ipx^/J'^fos, Th.)." 

2 Zech. 2:6, LXX = "^/f Tuv reaardpuiv dvi/xbiP tov oipavov a-vvd^ta u/xas." 

3 Deut. 30:4, 'LXX = "idv rj r} 8iaa-7ropd <tov dr' &Kpov tov ovpavov ^a>s &Kpov rod 
ovpavov, iKcidev avvd^CL ae K^pcos.^'' 

4 Isa. 27: 12, 13. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 177 

closer, in their details of phraseology, to the similar thoughts as ex- 
pressed by the Old Testament prophets than to these thoughts as 
expressed by Jesus in the portions E and H of document P. 

Of the scene portrayed by document MK, no aspect is so impres- 
sively vivid and intensely dramatic as that outhned in the portion D. 
But it is this portion, and it only, that has no counterpart in the docu- 
ment P report of these sayings. This is surely significant, for, in the 
comparison of gospels with document in this paragraph, it was found 
that the evangehst's additions to the document MK were, in the case 
of both Luke and Matthew, the most dramatic portions of their para- 
graphs, namely, the portion C of Luke and E of Matthew.^ From 
the testimony of document P §60, it seems that it must be concluded 
that the document MK is itself not free from additions of the same 
character. From whence came this most cataclysmic feature of the 
document MK account ? The evidence seems to indicate that it is 
derived from the same source as is the phraseology in which MK 
clothes those parts of the paragraph which are paralleled in document 
P, that is, from the Old Testament prophets. Of no phase of the 
Day of Jehovah is there more frequent mention than of the celestial 
disturbances which should usher in that day. 

Thus the opening terms of the portion D may be traced to Isa. 

13:9, 10: 

Lo, the day of the Lord cometh For the stars of heaven and the con- 
stellations thereof shall not give their Hght: the sun shall be darkened in his going 
forth, and the moon shall not cause her light to shine. 

The closing forecast of portion D is derivable from Isa. 34 : 4 : 

And aU the powers of the heavens shall be melted .... and all the stars 
[constellations] shall fall.^ 

Other prophets than Isaiah had borne testimony to the spectacular 

nature of that Day. The terms of Amos are: 

And it shall come to pass in that day, saith the Lord God, that I wiU cause the 
sun to go down at noon, and I will darken the earth in the clear day.3 

To the vision of Zephaniah it presented itself under similar forms : 

1 See p. 170. 

2 LXX = "TaKi7<rovrat Trdcrai al dvvdfxeLS rCiv oipavCiv .... Kal irdvra to. darpa 
TrecreTrai.'" 

3 Amos 8:9. 



178 THE TEACHING OF JESUS ABOUT THE FUTURE 

The great day of the Lord is near, it is near and hasteth greatly .... That 
day is a day of wrath, a day of trouble and distress, a day of wasteness and desola- 
tion, a day of darkness and gloominess, a day of clouds and thick darkness, a 
day of the trumpet and alarm. ^ 

More vivid in detail and dramatic in general impression are the 
scenes which the prophetic spirit of Joel grasped and delineated : 

The day of the Lord cometh, for it is nigh at hand: a day of darkness and 
gloominess, a day of clouds and thick darkness .... the heavens tremble; the 
sun and the moon are darkened, and the stars withdraw their shining .... for 
the day of the Lord is great and very terrible; and who can abide it ?^ 

Most striking among the portrayals is that of Joel 2 : 30, 31 : 

And I will shew wonders in the heavens and in the earth, blood, and fire, and 

pillars of smoke. The sun shall be turned into darkness, and the moon into blood, 

before the great and terrible day of the Lord come. 

In a community that believed itself to be experiencing the fulfilment 
of the prophecy of Joel 2 : 28, 29, it was inevitable that vigorous hope 
should be taken from that experience, and that it should frame for 
itself, as a central belief, the faith that the remainder of the prophecy, 
Joel 2:30, 31, was on the verge of realization. That the former was 
the case with the early Christians is testified by Acts 2 : 1-36; that the 
latter was the resultant is evident from the large place given this hope 
in the early apostolic age. With the authentic words from Jesus 
of document P §60 concerning "the day" as a starting-point, with 
the experience of finding large areas of prophecy about "the last 
days"^ richly fulfilled in the present, with that interpretation of 
Joel which regarded the events of Joel 2 : 28, 29 as immediately pre- 
ceding those of Joel 2:30, 31, is it not both natural and, in some 
measure, justifiable that they freely embody Old Testament forecasts 
in their growing tradition of the words of Jesus about the future ? 
These are probably not regarded by them as conveying a different 
body of ideas; they are likely not even thought of as introducing 
minor essential modifications; they are believed rather to report the 
ideas of Jesus, which they naturally consider as grounded in, and origi- 
nating from, Old Testament prophecy. Moreover, this accretion of 
Old Testament phrasing must be regarded as a gradual and prolonged 
process, wrought out in an oral tradition; it is surely not the outcome 
of a single sitting at manuscript reproduction of Jesus' words. 

I Zeph. 1:14-16. 2 Joel 2:1, 2, 10, 11. 3 Acts 2:17. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 179 

It has been pointed out that the statement about the rise of mes- 
sianic claimants in portion B of document MK is given such a chrono- 
logical setting in that document that there are narrow limits of time 
for their activity. This is effected by the "And then" of portion B, 
which means after the destruction of Jerusalem, and by the " But in 
those days, after that tribulation" of portion C. But it is to be 
observed that the portion C, which brings the day of the Son of man 
into close sequence with the destruction of Jerusalem, is entirely 
absent from the document P record of these sayings. In the docu- 
ment P account there is no statement of any kind as to the sequence 
of the rise of messianic claimants and the day of the Son of man, 
or, indeed, of the time relation of "the day" to any other event or 
events. The single chronological note of P §60 is that in the portion 
A in the words, "And ye shall not see it." Instead of supplying, as 
does document MK, an assurance to the disciples that they may look 
for "the day" to follow speedily upon "that tribulation," the 
document P warns them that all desire to see "the day" is vain and 
destined to disappointment — "ye shall not see it." Does the accept- 
ance of the document P §60 report of the sayings of Jesus about the 
day of the Son of man, because of the weighty external and internal 
evidences of its greater originality as compared with document MK, 
leave the discourse without any indication as to the time of the two 
great events named in the discourse, the destruction of Jerusalem and 
the day of the Son of man ? The paragraph that follows in docu- 
ment MK makes a clear answer to that important question. 

§9. The Time of the Events 

Gospel MT 24:32-36 Document MK 13:28-32 Gospel LK 21:29-33 

A Now from the fig tree learn A Now from the fig tree learn A And he spake to them a para- 

her parable: when her branch her parable: when her branch ble: Behold the fig tree, and all 

is now become tender, and put- is now become tender, and put- the trees: when they now shoot 

teth forth its leaves, ye know teth forth its leaves, ye know that forth, ye see it and know of your 

that the summer is nigh; even so the summer is nigh; even so ye own selves that the summer is 

ye also, when ye see all these also, when ye see these things now nigh. Even so ye also, 

things, know ye that it is nigh, coming to pass, know ye that it when ye see these things coming 

even at the doors. Verily I say is nigh, even at the doors. Verily to pass, know ye that the king- 

unto you. This generation shall I say unto you. This generation dom of God is nigh. Verily I 

not pass away, till all these things shall not pass away, until all say unto you, This generation 

be accomplished. Heaven and these things be accomplished. shall not pass away, till all things 

earth shall pass away, but my Heaven and earth shall pass be accomplished. Heaven and 

words shall not pass away. away : but my words shall not earth shall pass away : but my 

pass away. words shall not pass away. 

B But of B But of that day or 

that day and hour knoweth no that hour knoweth no one, not 

one, not even the angels of even the angels in heaven, neither 

heaven, neither the Son, but the the Son, but the Father. 
Father only. 



i8o THE TEACHING OF JESUS ABOUT THE FUTURE 

In no other paragraph of this discourse does Matthew follow his 
document MK so closely in verbal details as in that above. 
No significant divergence is observable in the portion A. For his 
document MK phrase "that day or that hour" in portion B, Matthew 
substitutes "that day and hour." By this apparently unimportant 
modification, the evangelist obscures more completely that application 
of portion B to the day of the Son of man which already had suffered 
partial obscuration in document MK by the probable addition of the 
words " or that hour. " The original utterance of Jesus seems to have 
been, "But of that day knoweth no one, etc.," the reference being to 
the day of the Son of man of which he had just been speaking. Had 
the original intention of the speaker been to say that the events referred 
to in portion A were to fall within the present generation, but that the 
precise day of their coming could not be forecast by himself or even 
by angels, his language more naturally would have been, "But of 
the day or the hour knoweth no one." On the other hand, had the 
wish been to distinguish in time between all the other events he had 
forecast and the day of the Son of man itself, the language could 
hardly have been other than that suggested — "But of that day 
knoweth no one." For the phrase of Jesus from first to last in the 
preceding paragraph, P §60, is "the day of the Son of man," not "the 
coming {irapovala) of the Son of man," or "the end," or "the con- 
summation of the aeon," or "the kingdom of God." It seems evi- 
dent that in this paragraph on the time of the events Jesus distin- 
guished between the destruction of Jerusalem and the day of the Son of 
man by affirming that the former would be realized within the genera- 
tion, but that the time of the latter was unknown to any but the 
Father himself. That Jesus had some confidence, however, that " the 
day" would not fall within that near future in which his disciples 
would ardently desire it seems asserted by him in his saying of the 
previous paragraph — "ye shall not see it." 

That the obscuration of the distinction apparently intended here 
by Jesus between the time of the two events became more and more 
complete as the tradition of his words was handled and interpreted 
is evidenced not only by the change of phrasing made by Matthew 
in the portion B, but more strikingly in the editorial work of the 
evangelist Luke in portion A. There Luke substituted for the simple 



FINAL DISCOURSE OF JESUS ON THE FUTURE i8i 

"it is nigh" the specific "the kingdom of God is nigh," by which 
he made it impossible to interpret the portion A in any other sense 
than as applying to the whole body of events previously mentioned by 
Jesus, including the day of the Son of man. This substitution by 
Luke makes clear also that in his time the phrase "the kingdom 
of God" had come to be regarded as meaning for Jesus the same as 
"the day of the Son of man." But since Jesus nowhere either in the 
document MK report of this discourse or in those portions of it which 
are now beHeved to be found in document P uses the term " kingdom 
of God" or in any way indicates that he is defining his conception 
of the kingdom, we may not rightly follow Luke in his insertion of 
this most important phrase of Jesus in the present discourse. Because 
Jesus does not use here the term "kingdom of God," we may not 
argue therefrom that he certainly is not defining here the future of the 
kingdom, for he may define the kingdom without naming it. But, on 
the other hand, it would be quite as arbitrary to assume from this 
discourse that "day of the Son of man" is with Jesus the synonym 
for "kingdom of God." For a sound deduction, account must be 
taken of a larger area of the teaching of Jesus about the future, 
especially that which deals explicitly and unmistakably with the future 
of "the kingdom of God."^ 

The motive of Luke in wholly omitting the portion B of his docu- 
ment MK may reasonably be found in his judgment that this saying 
set hmits to the knowledge possessed by Jesus which did not accord 
with that estimate of the person and dignity of Jesus which the 
Christian community cherished in the time or in the circle of Luke. 

On the basis of the critical results reached to the present in the 
examination of the final discourse on the future, there may now be 
reconstructed tentatively those paragraphs which have come under 
consideration. 

§1. Occasion of the Discourse 

And as he went forth out of the temple, 
one of his disciples saith unto him, Master, 
behold, what manner of stones and what 
manner of buildings ! And Jesus said unto 
him, Seest thou these great buildings ? 
there shall not be left here one stone upon 
another, which shall not be thrown down. 

^ See pp. 301-27. The appearance of the phrase "kingdom of God" in a par- 
able which Matthew inserts in this discourse from his document M §24 is considered 
fully on pp. 200-2. 



l82 THE TEACHING OF JESUS ABOUT THE FUTURE 

§2. Question of the Disciples 

And as he sat on the mount of Olives 
over against the temple, Peter and James 
and John and Andrew asked him privately. 
Tell us, when shall these things be? and 
what shall be the sign when these things 
are all about to be accomplished ? 

§3. Rise of Messianic Claimants 

And Jesus began to say unto them, Take 
heed that no man lead you astray. Many 
shall come [[in my name]], saying, I am he; 
and shall lead many astray. 

§4. Events before the Siege 

And when ye shall hear of wars and 
rumours of wars, be not troubled: these 
things must needs come to pass; but the 
end is not yet. For nation shall rise 
against nation, and kingdom against king- 
dom: [[there shall be earthquakes in 
divers places;]] there shall be famines: 
these things are the beginning of travail. 

§5. Persecution of the Disciples 

But take ye heed to yourselves : for they 
shall deliver you up to councils; and in 
synagogues shall ye be beaten; and before 
governors and kings shall ye stand for 
my sake, for a testimony unto them. 

And the A 

gospel must first be preached unto all the 

nations. 
And when they lead you to judgement, 
and deliver you up, be not anxious 
beforehand what ye shall speak: but what- 
soever shall be given you in that hour, that 
speak ye: for it is not ye that speak, but the 
Holy Ghost. And brother shall deliver 
up brother to death, and the father his 
child; and children shall rise up against 
parents, and cause them to be put to death. 
And ye shall be hated of all men for my 
name's sake: And not a hair of 

B but he that endureth to the end, the your head shall perish. In your patience 

same shall be saved. ye shall win your souls. 

§6. Destruction of Jerusalem 

But when ye see the abomination of 
desolation standing where he ought not 
(let him that readeth understand), then 
let them that are in Judaea flee unto the 
C and let him that is mountains: 

on the housetop not go down, nor enter 
in, to take anything out of his house: and 

let him that is in the field not return back „ , , 

to take his cloke. . ^ ^.,^ B"t woe unto them that are 

with child and to them that give suck m 
those days ! And pray ye that it be not in 
the winter. For those days shall be tribu- 
lation, such as there hath not been the 
like from the beginning of the creation 
which God created until now, and never 
shall be. 

And except the Lord had short- D 
ened the days, no flesh would have been 
saved: but for the elect's sake, whom he 
chose, he shortened the days. 

§7. Rise of Messianic Claimants 

The days will come, when ye shall desire 

to see one of the days of the Son of man, 

E And then if any man shall say unto and ye shall not see it. And they shall 

you, Lo, here is the Christ; or, Lo, there; say to you, Lo, there! Lo, here! go not 

believe it not: away, nor follow after them. for there F 

shall arise false Christs and false prophets, 
and shall shew signs and wonders, that 
they may lead astray, if possible, the elect. 
But take ye heed: behold, I have told you 
all things beforehand. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 183 

§8. The Day of the Son of Man 
G But in those days, after that tribula- For as the lightning, when it lighteneth 

tion, the sun shall be darkened, and the out of the one part under the heaven, 
moon shall not give her light, and the shineth unto the other part under heaven; 
stars shall be falling from heaven, and the so shall the Son of man be in his day. And 
powers that are in the heavens shall be as it came to pass in the days of Noah, 
shaken. And then shall they see the Son even so shall it be also in the days of the 
of man coming in clouds with great power Son of man. They ate, they drank, they 
and glorv. And then shall he send forth married, they were given in marriage, 
the angels, and shall gather together his until the day that Noah entered into the 
elect from the four winds, from the utter- ark, and the flood came, and destroyed 
most part of the earth to the uttermost them all. Likewise even as it came to pass 
part of heaven. in the days of Lot ; they ate, they drank, 

they bought, they sold, they planted, they 
builded; but in the day that Lot went out 
from Sodom it rained fire and brimstone 
from heaven, and destroyed them all : after 
the same manner shall it be in the day that 
the Son of man is revealed. In that day, 
he which shall be on the housetop, and his 
goods in the house, let him not go down to 
take them away : and let him that is in the 
field likewise not return back. Remem- 
ber Lot's wife. I say unto you. In that 
night there shall be two men on one bed; 
the one shall be taken, and the other shall 
be left. There shall be two women grind- 
ing together; the one shall be taken, and 
the other shall be left. 

§g. An Interruption by the Disciples 

And they answering say unto him. 
Where, Lord? And he said unto them. 
Where the body is, thither will the eagles 
also be gathered together. 

§10. Time of Destruction of Jerusalem 

Now from the fig tree learn her parable : 
when her branch is now become tender, 
and putteth forth its leaves, ye know that 
the summer is nigh; even so ye also, when 
ye see these things coming to pass, know 
ye that it is nigh, even at the doors. Verily 
^ I say unto you. This generation shall not 

pass away, until all these things be accom- 
plished. Heaven and earth shall pass 
away: but my words shall not pass away. 

§11. Time'/of the Day of the Son of Man 

But of that day J or that hourj knoweth 
no one, not even the angels in heaven, 
neither the Son, but the Father. 

In the above exhibit there is shown consecutively all of the material 
in our present document MK 13:1-32, both that which is accepted 
and that which is not accepted as original. The accepted portions 
occupy the central of the three columns. To the left there are set 
those portions of document MK in the place of which other documen- 
tary testimony is substituted; to the right there are set those portions 
which are believed to be additions to the discourse as uttered by Jesus. 
Within brackets in §§3, 4, 11 there are placed certain phrases, not 
conveniently detachable, which also are regarded as accretions. In 
the central column of §§7-9 the material is drawn from document 
P §60. In §5 the equivalent of the portion B, which is set aside, is 
drawn from the Lukan record at that point, Luke 21:18, 19. 



i84 THE TEACHING OF JESUS ABOUT THE FUTURE 

Of the portions of document MK set to the left, the portion C ap- 
pears later as a part of the document P account of the day of the 
Son of man in §8; the portion E has substantially a verbal parallel in 
the document P record of §7. Of the portions of document MK set 
to the right, the portion F statements are substantially covered by the 
preceding forecast of document P, itself paralleled by the portion E 
of document MK, the latter set to the left only because of the purer 
and better introduced parallel of document P in §7. By this review 
it will be seen at a glance that the amount of the proposed disturbance 
in the document MK record is not considerable. 

Additional justification for the proposed reconstruction may be 
had by bringing into view certain considerations which could not 
emerge so clearly earlier in the examination. Thus it is possible now 
to raise the question as to the relative intelligibility and appropriate- 
ness of the portion B and the proposed Lukan substitute. If Jesus 
did not promise that the day of the Son of man would certainly follow 
upon the destruction of Jerusalem at no great distance, what meaning 
can there be in the Markan portion B ? "The end" which is referred 
to there is either the destruction of Jerusalem or the day of the Son of 
man, probably the latter, though the same phrase from Jesus in §4 
does not necessarily mean more than the destruction of Jerusalem. 
But to whichever event it was applied by the disciples in portion B, 
that event brought salvation to him who endured persecution until 
it came. It will hardly be held that Jesus thought the destruction of 
Jerusalem the time of salvation; and he would surely not exhort to 
endurance and define salvation in terms of endurance until the time 
of an event of which he did not know the time, but which he impliedly, 
if not explicitly, set beyond that generation. On the other hand, the 
present Markan portion B is normally explainable, in the light of 
the hopes of the apostolic age, as a modification of the earlier docu- 
ment MK saying still preserved in Luke. 

An additional argument for the exclusion of the portion F and the 
bracketed portion in §3, on the ground of the implicit claim of Jesus 
to be the true Christ, may now be seen by a comparison of the Markan 
portion E with its document P parallel, the former bearing the phrase^ 
" the Christ." It is not without considerable confirmatory significance 
that in three of the portions which, on wholly independent grounds,. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 185 

have been set aside there occurs that striking designation for the com- 
munity, " the elect," portions D, F, and G, a designation that occurs 
nowhere else in the discourse. It will be recalled that it is the idea of 
election which constitutes the eschatological addition to the docu- 
ment M report of the parable of the Great Supper or Marriage Feast, 
closing with '^for many are called, but few elected." 

From the evidence of this discourse it seems that there are in the 
Synoptic Gospels three strata of thought about the time of the day 
of the Son of man. There is the thought of Jesus that no one but the 
Father knows the time of that day. There is the thought of the early 
apostolic age that the day is to follow closely upon the destruction of 
Jerusalem, recorded in the above portion G of document MK and 
elsewhere. There is the thought of the later apostolic age that before 
that day the gospel must be preached in the whole inhabited earth, 
recorded in the above portion A of document MK and elsewhere. At 
a previous point it was seen that there are apparently three similar 
strata concerning the extent of the mission of the disciples, an idea 
itself determined in large part by chronological considerations. 

§10. Exhortation in the Final Discourse 

Gospel MT 24:42 Document MK 13:33-37 Gospel LK 21:34-36 

A Take ye heed, watch: for ye A But take heed to yourselves, 
know not when the time is. 

B lest haply your hearts be over- 
charged with surfeiting, and 
drunkenness, and cares of this 
life, and that day come on you 
suddenly as a snare: for so 
shall it come upon all them that 
dwell on the face of all the earth. 

C . ^^ " 

as when a man, sojourning in 
another country, having left his 
house, and given authority to his 
servants, to each one his work, 
commanded also the porter to 
watch. 

D Watch therefore: for ye know D Watch therefore: D But watch ye at every season, 

not on what day your Lord 
Cometh. 

E for ye 

know not when the lord of the 
house Cometh, whether at even, 
or at midnight, or at cockcrow- 
ing, or in the morning; lest com- 
ing suddenly he find you sleeping. 

F making supplication, that ye 
may prevail to escape all these 
things that shall come to pass, 
and to stand before the Son. of 
man. 

G And what I say unto you I say 
unto all. Watch. 



i86 THE TEACHING OF JESUS ABOUT THE FUTURE 

Nowhere else in the Synoptic Gospels can there be found, in the 
details of the relation of gospels MT and LK to document MK, such 
phenomena as are seen in the above important paragraph with which 
the document MK account of the final discourse closes. Nowhere 
else, from first to last, do the later evangelists treat their source with 
such striking freedom. Nowhere else is there a twofold paragraph 
of material, derived from document MK, which clearly holds to the 
theme of the document yet re-expresses it with so little regard to the 
verbal content of the document. This impression of singularity in the 
treatment of this hortatory paragraph by Matthew and Luke is 
deepened when it is observed with what faithfulness the evangelists, 
especially Matthew, have taken over the immediately preceding para- 
graph on the time of the events. The altogether isolated character 
of the evangelists' action at this point in the handling of their docu- 
ment indicates the need for an especially close scrutiny of their work, 
with the object of determining, if possible, the active factors in this 
unusual procedure. 

The verbal indebtedness of Luke to document MK does not extend 
much beyond the hortatory words of portions A and D, "Take ye 
heed," "Watch ye."^ In portion B there is the thought that "that 
day" will come "suddenly (att^z^t'Sto?)," which is allied to the figure 
of "the lord of the house," in portion E, who may come "suddenly 
(efatx^z^T^?)." That in portion D the evangelist Luke is returning to 
the "Watch ye" of portion A of his document, after having expanded 
the "Take ye heed" of A by portion B, seems indicated by his use of 
ajpv7rv€tT€ in D against the ypiryopelre of his document in D. The 
portion F apparently constitutes the corresponding expansion of the 
"Watch ye" of his document. In brief, the evangelist Luke has 
taken, it seems, the double exhortation of his document MK, "Take 
ye heed: Watch ye," together with the reason for the exhortation, 
" For ye know not when the time is," and has reasonably and impres- 
sively elaborated these most weighty thoughts in his portions B and F. 

But why did not Luke accept the elaborations of those thoughts 
in the form in which they were presented to him by his document MK 
in the portions C and E ? Omissions by Luke from his document 
MK can be explained generally by his literary principle not to repeat 

I Even here Luke has irpoaix^T^ for the /SX^Trere of his document MK. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 187 

from document MK that which is already supplied to him by his 
other documents, especially by document P. Does document P con- 
tain anything which may have been taken by Luke as the parallel to 
the portions C and E ? Those portions, it will be observed, read Hke 
fragments of two parables. That the portions C-E as they now 
stand do not convey as a whole one single continuous thought seems 
indicated by the fact that in C one only is set to the special duty of 
watching, while in E the supposition is that the whole body of servants 
are watching. In view of the method of Luke in the use of his docu- 
ments observed elsewhere, it seems reasonable to conclude that Luke 
omitted the portion C because he had reported the parable more fully 
from document P §64B ; and that he omitted the portion E because he 
had been able to supply that parable in more complete form from his 
document P §27. In the case of this hortatory paragraph Luke was 
confronted by a more difficult problem of adjustment between docu- 
ments MK and P than at previous points in this discourse. Thus 
he could omit MK 13:21-23 entirely because in document P §60 he 
had precisely the wording of document MK, and had already taken 
from document MK 13:5, 6 one statement of the thought. Since 
MK 13 : II had appeared from document P §22, Luke would not again 
use it, but being an integral part of the paragraph in MK he gave it 
place in rewritten form as Luke 21 : 14, 15. Something Hke the latter 
he does in the present paragraph; but because that which he must 
rewrite is parabolic in form, portions C and E, his substitutionary 
portions B and F are exceptionally unlike the original in his docu- 
ment, in other words, he has retained substance only, not form. 
• Does this suggested explanation of the procedure of Luke find any 
support in the method of Matthew at this point ? After using the 
paragraph on the time of the events from document MK, Matt. 24: 32- 
36, Matthew inserted those portions of document P §60 which he had 
not already employed as Matt. 24: 26-28, namely, what makes up our 
present Matt. 24:37-41. Then he inserted his equivalent for the 
Markan hortatory paragraph. Matt. 24:42. Turning again to docu- 
ment P, he inserted the parables P §§28, 29B; and followed them at 
once by two parables from document M §§24, 25, the latter being the 
equivalent of document P §64B, the former apparently the equivalent 
of P §27. It would seem, therefore, that not only Luke but Matthew 



i88 THE TEACHING OF JESUS ABOUT THE FUTURE 

also regarded the portions C and E of their document MK as parables 
equivalent to those of document P§64B=M§25 and document 
P§27=M§24. Like the evangelist Luke, Matthew considers it 
important to give a place (in portion D) to the hortatory "Watch ye'* 
of his document MK; unlike Luke, he does not feel under obligation 
to rewrite the portions C and E,^ perhaps because he is able, on the 
one hand, to draw so many parables on the theme from his documents 
P and M, and, on the other, again unlike Luke, is able to use the docu- 
ment P parables in this immediate context. By both of his other 
documents Matthew was supplied with more complete reports of the 
two parables in portions C and E of his document MK. 

The presence of two parables on the theme in close conjunction in 
each of the documents MK and M, taken with the apparent appear- 
ance of one of them as document P §27, naturally suggests the inquiry 
whether the other one of the two does now appear in document P in 
conjunction with the first, that is, whether it may be found in P §§28- 
30. In taking over his document P parables, Matthew omitted 
P §27, as has been seen, apparently because he considered that docu- 
ment M §24 gave him a better report of that parable. He then took 
up P §§28, 29 entire, except the introductory words in A of §29; but 
disregarded P §30 which is a continuation of the theme of the pre- 
ceding parables. It seems to have been his judgment that P §§29, 30 
could be separated without doing violence to the inner thought of 
either section. Perhaps it would be a more correct interpretation 
of the action of Matthew at this point in his document P to believe 
that, in his eschatological addition to the parable of P §29 by the 
words "there shall be the weeping and gnashing of teeth," Matt. 
24:51, he considered that he was giving the equivalent of the saying 
about being "beaten with stripes''^ in P §30. Whatever the motive 
of Matthew, for the reader of today P §30 is the close of the parable 
in P §29, and clearly seems so intended by document P. 

But that uncertainty of relationship between P §29 and P §30 
which resulted in the freedom of treatment given here by Matthew 
does itself serve to emphasize the lack of unity and the departures 
from customary parabolic form within the whole parable as reported 

^ Except as the second half of portion D may be regarded as containing the sub- 
stance of portion E personally applied. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 189 

by P §§29, 30. The parable proper opens by the unusual method of 
a question. This question is not answered, either explicitly or 
implicitly, anywhere in the parable. While the early part of the 
parable assumes faithfulness in the steward, its second half treats 
of one who cannot be designated "the faithful and wise steward." 
The office of "steward" as here defined is one the activities of 
which are carried on both in the presence and in the absence of the 
"lord." Yet the parable assumes without any statement that the 
lord has gone on a journey. Toward the end of the parable there is 
the recognition of different degrees of knowledge as to what is required 
of the servant by the lord; more than one responsible servant has 
place in the conception. Last of all, account is taken of the fact 
that not only are many involved but each is assigned responsibility 
according to his powers, and that each is accountable for that which 
has been assigned to him. 

From what this parable contains, from what there is lacking to 
give it independent intelligibility, from its unusual and non-unified 
form, it seems necessary to regard it as a shattered and very imperfect 
report of some parable. There can hardly be much doubt that it is 
another report of the parable of the Pounds or Talents, the companion 
parable to that of the Ten Virgins of which a similarly imperfect 
record appears as P §27. If this interpretation is correct, document 
P has really two reports of the parable of the Pounds or Talents, that 
in P §§29, 30 and that in P §646. It will be observed that the latter 
of these reports forms the last section of document P; and it will be 
recalled that reasons have been advanced for regarding the setting 
of that record, P §64AC, as the editorial work of Luke. These 
phenomena taken together seem to indicate that the report in P §646 
may have been gathered as a part of document P subsequent to the 
earliest history of that document, though previous to Luke's use of it. 
A parable would have independent currency more easily than other 
forms of sayings. The contents of document P seem to testify to the 
mode of its growth. 

When the context of these parables in document P §§27-30 is 
examined, it is found that they begin abruptly and without discover- 
able relation to the sayings that precede them. The only words that 
seem to bear even remotely upon the theme of these parables are those 



190 THE TEACHING OF JESUS ABOUT THE FUTURE 



of P §25 taken with the opening ones of P §26; and these words have 
been shown to be apparently the product of the proximity of these 
parables, the original report of document P at this point being pre- 
served in the Matthaean P.^ If one goes as far back in the context 
as P §22 one will find there what is clearly a portion of the final dis- 
course on the future, itself affording some degree of evidence that 
these parables also may properly belong in the final discourse. What 
follows the parables inP§§3i,32 impresses the reader as belonging to 
the last days of Jesus, and as being, perhaps, a part of the final dis- 
course which the makers of document MK failed to report. Both 
internal and external evidence of all kinds seems to point to the con- 
clusion that these parables of document P §§27-30 belong to the 
final discourse, and are simply variant reports of the parables of the 
Ten Virgins and Pounds or Talents. The latter seems to be more cor- 
rectly reported at the later point P §646 and in document M § 25, partly 
also in document MK 13:34; the former appears to be more origin- 
ally recorded in document M §24, but in part in document MK 13 : 35. 



Matthaean P 
24:45-51 



LUKAN P 

§§29, 30 



C Who then is 
the faithful and 
wise servant, 

whom his lord 
hath set over his 
household, to give 
them their food in 
due season ? 



C Who then is 
the faithful and 
wise steward, 

whom his lord 
shall set over his 
household, to give 
them their portion 
of food in due 
season ? 



Document M 
§25 
A For it is as 
when a man, go- 
ing into another 
country. 



C called his 

own servants, and 
delivered unto 
them his goods. 
And unto one he 
gave five talents, 
to another two, to 
another one; 

D to 

each according to 
his several ability, 

E and he went 
on his journey. 
Straightway he 
that received the 
five talents 

went and traded 
with them, and 
made other five 
talents. In like 
manner he also 
that received the 
two gained other 
two. But he that 
received the one 
went away and 
digged in the 
earth, and hid his 
lord's money. 



Document P 
§646 

A A certain noble- 
man went into a 
far country, 

B to re- 

ceive for himself a 
kingdom, and to 
return. 

C And he 

called ten servants 
of his, and gave 
them ten pounds, 
and said unto 
them, Trade ye 
herewith till I 



Document MK 
13:34 
A It is as when a 
man, sojourning 
in another coun- 
try, 



C having left his 
house, and given 
authority to his 
servants. 



D to each 

one his work, 



^ See pp. 61-63. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 



191 



G Bles- 

sed is that servant, 
whom his lord 
when he cometh 
shall find so do- 
ing. 



G Bles- 

sed is that servant , 
whom his lord 
when he cometh 
shall find so do- 
ing. 



I Verily I say un- 
to you, that he 
will set him over 
all that he hath. 



I Of a truth I 

say unto you, that 
he will set him 
over all that he 
hath. 



G Now 

after a long time 
the lord of those 
servants cometh, 
and maketh a 
reckoning with 
them. 



H And he that 
received the five 
talents came and 
brought other five 
talents, saying, 
Lord, thou deliv- 
eredst unto me 
five talents : 

lo, I have gained 
other five talents. 

I His lord said un- 
to him, Well done, 
good and faithful 
servant: thou hast 
been faithful over 
a few things, I will 
set thee over many 
things : 

J _ enter 

thou into the joy 
of thy lord. 

K And 

he also that re- 
ceived the two 
talents came and 
said, Lord, thou 
deliveredst unto 
me two talents : 
lo, I have gained 
other two talents. 

L His lord said un- 
to him. Well done, 
good and faithful 
servant; thou hast 
been faithful over 
a few things, I 
will set thee over 
many things: 

M enter 

thou into the joy 
of thy lord. 

N And 

he also that had 
received the one 
talent came and 
said, Lord, I knew 
thee that thou art 
a hard man, reap- 
ing where thou 
didst not sow, and 
gathering where 
thou didst not 
scatter: and I 



F But his citi- 

zens hated him, 
and sent an am- 
bassage after him, 
saying. We will 
not that this man 
reign over us. 

G And 

it came to pass, 
when he was come 
back again, [[hav- 
ing received the 
kingdom]] that he 
commanded these 
servants, unto 
whom he had 
given the money, 
to be called 
to him, that he 
might know what 
they had gained 
by trading. 

H And the 

first came before 
him, saying. 

Lord, thy pound 
hath made ten 
pounds more. 



I And 

he said unto him, 
Well done, thou 
good servant: be- 
cause thou wast 
found faithful in 
a very little, have 
thou authority 
over ten cities. 



K And 

the second came, 
saying. Thy 

pound. Lord, hath 
made five pounds. 



L And he said unto 
him also. Be thou 
also over five 
cities. 



N And another 
came, saying, 

Lord, behold, here 
is thy pound, 
which I kept laid 
up in a napkin: 
for I feared thee, 
because thou art 
an austere man : 
thou takest up 
that thou layedst 
not down, and 



192 THE TEACHING OF JESUS ABOUT THE FUTURE 



was afraid, and 
went away and 
hid thy talent in 
the earth : lo, thou 
hast thine own. 



reapest that thou 
didst not sow. 



O But if that evil 
servant shall say 
in his heart, My 
lord tarrieth; and 
shall begin to beat 
his fellow-serv- 
ants, and shall 
eat and drink with 
the drunken; the 
lord of that serv- 
ant shall come in 
a day when he ex- 
pecteth not, and 
in an hour when 
he knoweth not. 



S and shall cut him 
asunder, and ap- 
point his portion 
with the hypo- 
crites: there shall 
be the weeping 
and gnashing of 
teeth. 



O But if that 

servant shall say 
in his heart. My 
lord delayeth his 
coming; and shall 
begin to beat the 
menservants and 
the maidservants, 
and to eat and 
drink, and to be 
drunken; the lord 
of that servant 
shall come in a 
day when he ex- 
pecteth not, and 
in an hour when 
he knoweth not, 



R And to whomso- 
ever much is 
given, of him shall 
much be required: 
and to whom they 
commit much, of 
him will they ask 
the more. 



S and shall cut him 
asunder and ap- 
point his portion 
with the un- 
faithful. And 
that servant, 
which knew his 
lord's will, and 
made not ready, 
nor did according 
to his will, shall 
be beaten with 
many stripes; but 
he that knew not 



P But 

his lord answered 
and said unto him, 
Thou wicked and 
slothful servant, 
thou knewest that 
I reap where I 
sowed not, and 
gather where I did 
not scatter; thou 
oughtest therefore 
to have put my 
money to the 
bankers, and at 
my coming I 
should have re- 
ceived back mine 
own with interest. 



Q Take ye away 
therefore the tal- 
ent from him, and 
give it unto him 
that hath the ten 
talents. 



R For unto 

every one that 
hath shall be 
given, and he shall 
have abundance: 
but from him that 
hath not, even 
that which he 
hath shall be 
taken away. 

S And 

cast ye out the un- 
profitable servant 
into the outer 
darkness : there 
shall be the weep- 
ing and gnashing 
of teeth. 



P He 

saith unto him, 
Out of thine own 
mouth will I 
judge thee, thou 
wicked servant. 
Thou knewest 
that I am an aus- 
tere man, taking 
up that I laid not 
down, and reap- 
ing that I did not 
sow; then where- 
fore gavest thou 
not my money in- 
to the bank, and 
I at my coming 
should have re- 
quired it with in- 
terest ? 

Q And he 

said unto them 
that stood by, 
Take away from 
him the pound, 
and give it unto 
him that hath the 
ten pounds. And 
they said unto 
him, Lord, he 
hath ten pounds. 

R I say unto you, 
that unto every 
one that hath shall 
be given; but from 
him that hath not, 
even that which 
he hath shall be 
taken away from 
him. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 193 

and did things 
worthy of stripes, 
shall be beaten 
with few stripes. 

T Howbeit 

these mine ene- 
mies, which would 
not that I should 
reign over them, 
bring hither, and 
slay them before 
me. 

U com- 

manded also the 
porter to watch. 

In the extended exhibit given above there are shown the five 
recensions possessed by us of what seems to be a single parable. 
Naturally in the case where the two later evangelists use one document 
for their report, that is, P §§29, 30, the accounts are most closely 
parallel. Indeed, Matthew transcribes his document P with verbal 
faithfulness until he reaches the portion S, where his strong eschato- 
logical tendency asserts itself to the very considerable modification of 
that portion. It is probably this almost entire change of form in S 
that leads to his complete omission of the important thought in portion 
R. The report in document M §25= document P §646 has already 
been examined;^ it suffices at this time to indicate again that the 
non-paralleled portions J, M, and S of document M §25 are three 
expressions of that eschatological tendency which has been found to 
characterize document M. In document P §646 the non-paralleled 
portion B and the bracketed phrase in portion G show, it seems, the 
influence of the setting given the parable by document P §64AC. 
The complement of portion F is portion T, but in addition to being 
without parallels in the other accounts these portions introduce an 
idea w^hich seems extraneous to the form and movement of the parable 
as a whole. They seem to reflect the reception given Jesus by his 
people, but do not read like his own interpretation of that reception, 
but rather that of a later time. When there are removed from docu- 
ment M §25 = document P §646 those portions which are explainable 
as due to documentary tendency, or as the resultants of documentary 
setting or later reflection, the two accounts will be seen to be very 
similar, document M supplying in portion E a summary of activities 
in advance of the personal reports of the several servants. 

^ See pp. 27-29. 



194 THE TEACHING OF JESUS ABOUT THE FUTURE 

The most singular portion of the several recensions is the portion 
U which appears in document MK only. The thought of that portion 
is not found in any part of the other accounts of this parable. The 
unfaithful steward or servant is condemned to punishment not on 
account of unfaithfulness in watching but because of neglect in 
stewardship. It is not assumed that watchfulness constitutes an 
element of the assigned task, but rather, as in portion D of document 
MK itself, " to each one his work." If the testimony of the four other 
recensions is to be given the weight which seems to be its due, the 
portion U of document MK cannot be regarded as an original part 
of this parable. Indeed, it seems to be excluded by the subsequent 
testimony of document MK itself, for in the verses which immediately 
follow, MK 13:35-37, it is considered that all and not one only are 
required to "Watch." 

In the document P §§29, 30 recension the only portion that is with- 
out some degree of parallel in the other accounts is the portion O, 
which, it has been observed, turns away from " the faithful and wise 
servant" with whom the parable opens to "that evil servant," the 
ground of his defection being the delay in the return of his lord. The 
other accounts recognize unfaithfulness in certain of the servants, but 
here only is this hypothetical unfaithfulness made the genesis of an 
appeal for faithfulness grounded in an unexpected and unannounced 
return of "the lord." In view of the oft-deferred hopes of the apos- 
tolic age as to the return of Jesus, and the consequent tendency toward 
laxity in the Christian community, it seems reasonable to regard the 
portion O as the resultant of the endeavor to adapt a parable of Jesus 
so that its threatening content might stay defection and unfaithfulness. 
This is effected by representing the evil servant as saying " in his heart" 
precisely that which the members of the Christian community were 
saying, namely, "The lord delayeth his coming." 

The total result of the comparative study of these several recensions 
seems to be the conclusion that in any reconstruction of the final 
discourse the form of this parable to be given a place ought to be 
that which is preserved in document M§25, with the omission of 
the portions J, M, and S only. The different reports of the other 
parable of the pair belonging to the final discourse may now be 
exhibited in parallelism. 



FINAL DISCOURSE OF JESUS ON THE FUTURE IQS 



Document M §24 



B Then shall the kingdom of 
heaven be likened unto ten vir- 
gins, v?hich took their lamps, and 
went forth to meet the bride- 
groom. 



D And five of them were 

foolish, and five were wise. For 
the foolish, when they took their 
lamps, took no oil with them: 
but the wise took oil in their 
vessels with their lamps. 



F Now 

while the bridegroom tarried 
they all slumbered and slept. 
But at midnight there is a cry, 
Behold, the bridegroom! Come 
ye forth to meet him. 

G Then all 

those virgins arose, and trimmed 
their lamps. And the foolish 
said unto the wise, Give us of 
your oil ; for our lamps are going 
out. But the wise answered, 
saying, peradventure there will 
not be enough for us and you : go 
ye rather to them that sell, and 
buy for yourselves. 

H And while 

they went away to buy, the bride- 
groom came; and they that were 
ready went in with him to the 
marriage feast : and the door was 
shut. Afterward come also the 
other virgins, saying, Lord, Lord, 
open to us. But he answered 
and said. Verily I say unto you, 
I know you not. 



Document P §27 
A Let your loins be girded 
about, and your lamps burning; 
B and be ye yourselves like unto 
men looking for their lord, when 
he shall return from the mar- 
riage feast; 

C that, when he cometh 

and knocketh, they may straight- 
way open unto him. Blessed 
are those servants, whom the 
lord when he cometh shall find 
watching: verily I say unto you, 
that he shall gird himself, and 
make them sit down to meat, 
and shall come and serve them. 



E And if he shall come in the 
second watch, and if in the third, 
and find them so, blessed are 
those servants. 



Document MK 13:35, 36 
A Watch therefore: 

B for ye know 

not when the lord of the house 
cometh. 



E whether at even, or at 

midnight, or at cockcrowing, or 
in the morning; 

F lest coming sud- 

denly he find you sleeping. 



The fundamental distinction between the "wise" virgins and those 
who were "foolish" is that the "wise" provided themselves with a 
supply of oil sufficient for use in a long wait for the bridegroom, while 
the "foolish," expecting to greet him presently, could not meet the 
contingency of deferred arrival. The "wise" are not commended 
because they "watch" while the "foolish" sleep, for portion F makes 
it clear that "they all slumbered and slept." Similarly, they all 
"arose and trimmed their lamps;" differentiation begins only when 
that which has been exhausted by the lapse of much time completely 
fails. The folly of the " foolish" does not consist in the fact that they 



196 THE TEACHING OF JESUS ABOUT THE FUTURE 

are caught by a sudden and unexpected return of their lord while they 
sleep, but in the fact that they are confident that his return will be 
presently. The emphasis of the parable is apparently neither "Watch 
therefore" nor "Let your loins be girded about and your lamps 
burning," but rather " Slumber and sleep as may be needed in the long 
vigil, but above all be provided for the prolongation of that vigil 
through such a period of time as shall exhaust the supplies of all but 
those who from the first expect that the bridegroom will not come 
presently." 

The influence of the document MK account of this parable upon 
the evangelist Matthew, even after Matthew's choice of the fuller 
document M report of it, may be seen in the application of the parable 
made by him in Matt. 25:13, "Watch therefore, for ye know not the 
day nor the hour," the equivalent of the above portions A and B of 
document MK. But this exhortation, as has been seen, misses the 
apparent teaching of the parable, for the "foolish" were prepared for a 
"coming suddenly," and neither "wise" nor "foolish" commended 
themselves by being on watch. The Markan exhortation is against 
being caught off guard, and is based in the probable suddenness of 
the return; neither of these thoughts has any place in the document 
M report of the parable. 

It would seem, therefore, that these two parables of the final dis- 
course, as originally spoken by Jesus, convey messages considerably 
different from the general impression made by the fragmentary and 
somewhat modified reports preserved to us by document MK 13:33- 
37 and document P §§27-30. These reports seem to have suffered 
by the endeavor of their transmitters to bring these two parables into 
a hortatory service for the early Christian community. In addition 
to the effects of this practical use of them, there are discoverable 
decided indications that their form was detrimentally affected by the 
memory of two aspects of the day of the Son of man as that day was 
described by Jesus, namely, the suddenness of the day — "as the 
lightning," and the total ignorance as to its time — "of that day 
knoweth no one." The latter thought is preserved in document MK 
13:32; but it is significant that the idea of suddenness is not present 
in the document MK report of the day, MK 13:24-27. It is, how- 
ever, not only present but the dominant characteristic in that descrip- 



FINAL DISCOURSE OF JESUS ON THE FUTURE 197 

tion of the day preserved in document P §60 — another minor indica- 
tion, it may be, that P §60 ought to be regarded as belonging to the 
final discourse. 

Interpreted independently, the parable of the Pounds or Talents 
seems to have been intended by Jesus as one form of inculcating 
faithfulness in the use of the powers possessed by his disciples, espe- 
cially faithfulness in the period when he should no longer be with them, 
and is eminently appropriate as such to the last days of his life. By 
means of the parable of the Ten Virgins Jesus sought, it seems, to 
guard his disciples against the possible error of interpreting his refer- 
ences to the day of the Son of man as implying that he would soon 
return to their midst again; they would prove themselves "wise" 
who were prepared for the indefinite prolongation of the period to 
elapse before "that day." 

The influences at work in effecting the observed modifications in 
the reports of these two parables as now found in document MK 
13:33-37 and in document P §§27-30 are probably to be credited 
with the pecuHarly isolated fragment in document P §28 which 
Matthew has inserted from that document as Matt. 24:43, 44. The 
conception of the day of the Lord as a thief had currency very early 
as a part of the apostolic thought, as is witnessed by the appearance 
of the figure in Paul's earhest letter, I Thess. 5 : 1-6 : 

But concerning the times and the seasons, brethren, ye have no need that 
aught be written unto you. For yourselves know perfectly that the day of the 
Lord so cometh as a thief in the night. When they are saying. Peace and safety, 
then sudden destruction cometh upon them, as travail upon a woman with child; 
and they shall in no wise escape. But ye, brethren, are not in darkness, that that 
day should overtake you as a thief. ... So then let us not sleep, as do the rest, 
but let us watch and be sober. 

The form in which the fragment in P §28 is reported assumes that 
the day has already been described as hke a thief, and takes that as 
its starting-point. It is, therefore, apparently the outgrowth of a 
current idea rather than the origin of it. No stronger testimony to 
the confused state of the reports in document P §§27-30 can be cited 
than that which forces itself upon one when there is an earnest 
endeavor to give some intelligibility in this context to the words in 
P§29A. 



19S THE TEACHING OF JESUS ABOUT THE FUTURE 

That the early apostoHc age felt great freedom in the apphcation 
of the parables of Jesus to specific conditions which confronted the 
Christian community is evidenced not only by the treatment accorded 
to these two parables of the fijial discourse, but also in the use made 
of another parable which has been brought by document P into imme- 
diate contact with the portrayal of the day of the Son of man, P §61. 
Taken apart from the editorial introduction to it, and the reputed 
application of it by Jesus, this parable would probably be interpreted 
by the reader of today as the other member of a pair, the first of which 
is reported in P§i4. It would be thought that the two parables 
taught a common truth and urged a common attitude, that of impor- 
tunity in prayer as effective for whatever object is sought by the sup- 
pliant. That some specific longing of the disciple is not in the mind 
of Jesus is made evident by the very general scope of petition as defined 
by what follows the first parable in P § 1 5, where the terms used cover 
the whole ground of the disciples' need and desire. But even by the 
reportorial introduction to the parable in P §61 it is shown that this 
parable had come to be regarded as intended by Jesus to apply to a 
specific situation, namely, to the period in which faith would wane 
and the spirit grow faint because of deferred hope. When one passes 
from the parable proper to its application there is met at once the 
apparent evidence of the lateness of the origin of this application. 
Jesus is referred to as "the Lord," a mode of designation practically 
peculiar in the gospels to document P, and already seen to be one of 
the marks of the comparatively late date at which the settings of P 
were framed. The Christian community is described as "his elect," 
a form of designation found elsewhere in the gospels only in the 
eschatological addition to the document M report of the parable of the 
Marriage Feast or Great Supper, M §23, and in three verses of the 
final discourse, which, on wholly independent grounds, are regarded 
as later accretions, document MK 13:20, 22, 27. The situation of 
"his elect" is clearly portrayed; they are in the midst of drastic perse- 
cution from which they long for relief. It has elsewhere been seen 
how the persecution experiences affected the report of many sayings 
of Jesus, the tendency being to adapt them more explicitly to the 
needs of actual history. The relief which is prayed for and hoped for 
is plainly indicated; it is that which is to come through the bringing-in 



FINAL DISCOURSE OF JESUS ON THE FUTURE 199 

of "redemption" by the Son of man. That which is "redemption" 
for the disciples will be "distress" for their persecutors; by that 
"distress" God will "avenge them speedily."' The object of this 
specific application of the parable is to arrest defection and strengthen 
waning faith under persecution that goes on while the dominant hope 
of the community, the expectation of the return, is being indefinitely 
postponed. This sketch of a waning faith under persecution is 
similar to that which is provided by the Matthaean summary of the 
early apostolic age in the editorial portion Matt. 24: 10-12, "the love of 
the many shall wax cold."^ An effective appeal for loyalty is made 
by the suggestive question with which the reputed exposition closes, 
"Howbeit when the Son of man cometh, shall he find the faith on 
the earth ?" Within this question, the appearance of the designation 
"the faith," as a summary of that which is vital, may be taken as 
another indication of the comparatively late date of the exposition 
as a whole. 

In any final judgment as to the source of this application of the 
parable, account must be taken of the fact that its intended result is 
to give the assurance to those who are longing and praying for relief 
that this relief will not be long deferred — "he will avenge them speed- 
ily;" their desire for the day of the Son of man will soon be realized. 
But in the exposition of the day of the Son of man by Jesus as recorded 
in the preceding section, P §60, he had expressly told his disciples that 
it was vain for them to desire the day of the Son of man in the period 
of the distresses which were coming upon them after his death, " Days 
will come when ye shall desire to see one of the days of the Son of 
man, and ye shall not see it." It can hardly be credited that Jesus 
followed this assertion by the promise of speedy intervention on their 
behalf through the coming of the Son of man. 

The apparently inevitable conclusion from the study of the horta- 
tory element in the final discourse on the future, both as recorded in 
document MK and as recorded in that section of document P (P §61) 
which follows upon the portion of document P (P §60) which prob- 
ably belongs to the final discourse, is that the parable in P §61 has 
been brought into a service not intended by Jesus, and that the two 
parables in the document MK report of the discourse (MK 13:33-37) 

I Compare Luke 21:25-28. * See pp. 145-47. 



200 THE TEACHING OF JESUS ABOUT THE FUTURE 

are fragmentarily recorded and confusedly interpreted, the more com- 
plete reports being made by document M §§24, 25, these more com- 
plete reports bearing on their surface the truths intended to be con- 
veyed by Jesus. In document P §§27-30 these two parables of the 
final discourse are more fully reported than in document MK 13:33- 
37; but, when that of document P is compared with the document M 
record, the conclusion seems necessary and reasonable that in docu- 
ment P there has found final documentary embodiment that one of 
the lines of tradition as to the parables of Jesus about the future in 
which those parables had suffered most in form from the dominant 
ideas which swayed the early Christian community. 

It remains to be asked whether these parables from document 
M §§24, 25 have taken on any features by virtue of the fact that they 
come from that particular document, a document marked by striking 
individual characteristics. It has been observed that document M as 
restored is made up of the report of a lengthy discourse, M §§1-14, a 
large group of parables on the kingdom of God, M §§15-25, a por- 
trayal of the judgment day, M §26, and another long discourse, 
M §27. An impressive feature of the parables of document M is the 
formula by which they, almost without exception, are introduced, 
''The kingdom of heaven is like unto." This suggests the inquiry 
whether this formula is peculiar to the document M report of Jesus' 
parables. Document G contains no parables. Document MK has 
three complete parables in 4:1-34, another complete one in 12:1-12, 
and the fragments of two long ones in 13:33-37. Of these only the 
first three are designated as parables of the kingdom, one implicitly 
and two explicitly. Document P contains, at the least, twenty-one 
parables ; of these two only are defined as explicative of the kingdom 
of God, P §37AB. Of these two, one is the parallel to one of the only 
two of document MK which are introduced by the formula, "The 
kingdom of God is like unto," P§37A = MK 4:30-32. Document 
M reports ten parables, eight of which have the formula; another has 
practically a blank for this mode of introduction, M §25, "For (the 
kingdom of heaven is) as when a man;" the other, M §22, shows in 
the explicative portion B that it is regarded as giving teaching of the 
kingdom. Of those which bear the formula, four are placed by 
Matthew in that discourse of parables on the kingdom (Matt. 13:1-- 



FINAL DISCOURSE OF JESUS ON THE FUTURE 201 

53) which contains the two so designated by document MK, MK 
4: 26-32, and one of the two so designated by document P, P §37 A = 
MK 4:30-32. It seems clear from document M §19 that document 
M had knowledge of a distinct discourse made up of parables of the 
kingdom; even as has document MK in 4: 1-34; and, in part, docu- 
ment P §37AB — for it seems evident that where the parable of the 
Mustard Seed belongs there also should go the companion parable 
of the Leaven. The testimony of all three documents is that there was 
one discourse by Jesus on "the mystery of the kingdom" in the form 
of parables introduced by the formula, ''The kingdom of God is like 
unto" or its equivalent. From the evidence of documents MK and 
P alone it would be decided that only on one occasion did Jesus speak 
parables which he himself designated as intended to be direct and 
positive explications of the nature of the kingdom of God, namely, 
the parables spoken in exposition of what he at that time termed " the 
mystery of the kingdom of God," MK 4: 1-34= Matt. 13 : 1-53 = Luke 
8:4-18+13:18-21. 

What then shall be said of this introductory formula when it 
appears in the document M parables outside of this group, namely, 
in M §§20-24? Shall it be said that this formula in these cases 
results from contiguity in grouping in document M, by which all of 
the parables in the group were ultimately given the opening phrase 
originally peculiar to those of "the mystery of the kingdom" ? Or 
shall it be believed that the document M itself did not explicitly so 
begin any other parables than those in M §§15-19, but reported them 
as that one in M §25, "For (it is) as," the evangelist supplying the 
initial formula when he separated each parable from the group where 
its content seemed designated by the first members. In favor of the 
latter supposition is the fact that in the only instance where Matthew 
carried over two of the later document M parables together, M §§24, 
25, the second of the two is not suppUed with the formula. 

Whatever the origin of the formula in the later parables of the 
document M group, whether from Matthew or before him, there is 
some external evidence, additional to that already advanced, that in 
these parables the formula is not from Jesus. Not much significance 
may be attached to the fact that the document P account of the 
parable of the Ten Virgins is without this formula, for that report has 



202 THE TEACHING OF JESUS ABOUT THE FUTURE 

largely lost its original form. But the parable of the Great Supper 
or Marriage Feast is reported with fulness and unity in both docimients 
P and M, P §43E = M §23, and only in document M is defined by 
formula as a parable of the kingdom of God. 

It seems reasonable, if not necessary, to conclude that Jesus did not 
designate the parable of the Ten Virgins as a parable of the kingdom 
of God, but that the opening formula of that parable is to be explained 
as is the same formula in others of the parables of document M outside 
those which belong to the discourse in parables, M §§15-19. It has 
been seen that the phrase "kingdom of God" in the only other place, 
where it occurs in the report of the final discourse, Luke 21 131, is an 
editorial interpretation. If we confine ourselves to terms as used and 
defined by Jesus himself, it apparently must be asserted that the final 
discourse on the future is not a portrayal of the future of " the kingdom 
of God." For a knowledge of the future of the kingdom one must go 
to that discourse which is expressly and at great length devoted to the 
exposition of the thought of Jesus on that important subject. 

§11. The Mission of the Disciples 

It has been observed that the evangelist Matthew, by the transfer of 
a paragraph from the document MK report of the final discourse, and 
the assembling of other sections from document P bearing on the 
future of the disciples, constructed a long discourse on the mission, the 
latter part of which had reference to the period after the death of 
Jesus, Matt. 10:17-42. Thus the Gospel of Matthew has two 
accounts of the future of the mission, that in the tenth chapter, con- 
structed by the union of documents, and that in the twenty-fourth and 
twenty-fifth chapters, mostly from the document MK discourse on 
that subject. It was evidently the judgment of the evangelist that 
certain material in document P, dealing with the future, would be 
found most intelligible if brought into contextual relation with the 
final discourse on the future. But since that discourse, as reported by 
document MK, formed a unit of such length and so bound together by 
chronological indications, it did not form a favorable depository for 
all of the additional material from document P. Apparently for this 
reason, among others, Matthew adopted the plan of removing the 
paragraph bearing directly on the mission, MK 13:9-13, to another 



FINAL DISCOURSE OF JESUS ON THE FUTURE 203 

point, Matt. 10:17-22, and there adding to it the document P con- 
tributions to that subject. By this means he virtually gave this 
material from document P a setting in the final discourse. 

Because Matthew had that judgment about this document P teach- 
ing, it is not therefore established that these sections, P §§20, 32, 44B, 
6, really belong to the final discourse of Jesus on the future; but the 
decision of the evangelist does raise the question whether there is any 
objective evidence that his conclusion was in accord with the facts. 
He used P §20 as Matt. 10: 26-33. Evidently the connection between 
that section and the one which precedes it in document P is based upon 
a misinterpretation of the thought with which P §20 opens. The say- 
ing in P §21 belongs to another occasion, as is testified by document 
MK as well as by the internal evidence in the form of its lack of rela- 
tionship to the present context. But P §22 may very well be a con- 
tinuation of the theme in P § 20, and these two sections may once have 
stood together. As P §22 is by the evidence of document MK a part 
of the final discourse, it is not unreasonable to hold the same for 
P § 20. To this external testimony there is to be added the striking 
appropriateness of P §20 to the occasion of the final discourse as 
against the probability of its words having come from Jesus earlier 
than his last days with his disciples. 

Matthew used P §32 as Matt. 10:34-36. In the study of P §§27- 
30 it was observed that the following sections, P §§31, 32, both con- 
tained sayings likely to have been spoken in the final week of Jesus' 
ministry. Such must be the decision on internal evidence. But if 
the judgment is correct that P §§27-30 are the document P report 
of the two parables of the final discourse, there is external evidence 
for assigning P §§31, 32 there also, that of contiguity in the document. 
The reasons for Matthew's omission of P §31 can only be surmised; 
that the omission results from a purpose seems supported by observing 
that the references to "baptism" in document MK 10:38-40 are 
eliminated by Matthew in Matt. 20:22, 23. 

Matthew used P §44B as Matt. 10:37-39. There is no external 
evidence in support of the belief that this was a part of the final dis- 
course. It is rather a part of a larger paragraph which defines the 
conditions in general for discipleship to Jesus, P §44. But it will be 
agreed that its adaptation by Matthew for use in the discourse he was 



204 THE TEACHING OF JESUS ABOUT THE FUTURE 

constructing is natural when it is observed how normal and easy is the 
transition from Matt. lo: 35, 36 to Matt. 10: 37. Further justification 
for placing document P §446 at this point could be found by Matthew 
in his document MK, for similar sayings in document MK (MK 
8:34-37) had been taken to refer primarily to the persecution of the 
disciples, and so had come to have attached to them certain sayings 
about denial and promises of relief (MK 8:38 — 9:1), and the more 
original report of the former of these sayings (MK 8:38) he had 
inserted already from document P §20 as Matt. 10:32, 33. Further 
evidence that Matthew was influenced here by document MK 8 : 34 — 
9:1 is seen, perhaps, in Matt. 10:39, which is not derivable from 
P §44B except as an expansion of "yea, and his own life also." If 
Matt. 10:39 is not that phrase rewritten under the influence of docu- 
ment MK 8:35, its source is probably Luke 17:33 (P §60). In any 
case the presence of Matt. 10:37-39 in this discourse is evidence of 
the interpretation placed upon these words of Jesus in the time of 
Matthew, and forms yet another explanation of the apostolic conjunc- 
tion of MK 8 : 38 — 9 : i with MK 8 : 34-37. But it gives no reason for 
regarding document P §446 as a part of the final discourse. 

Probably under the influence of P §6, Matthew adapts document 
MK 9:37 so that it may be given a place in his discourse on the 
mission as Matt. 10:40. But the external evidence seems to indicate 
that document P §6 was a part of the instructions for the mission dur- 
ing the lifetime of Jesus, P §§3-6. Into the document MK that say- 
ing came at 9:37 through a later misunderstanding of the opening 
phrase "one of such little children." Neither document MK nor 
document P gives external evidence that the saying belongs to the final 
discourse, though its content is such as does not exclude it from that 
occasion. 

The influence of document P on that part of the Matthaean dis- 
course on the mission of the disciples which deals with the future 
extends from Matt. 10:26 to 10:40, and includes P §§20, 32, 44B and 
6. Of these portions of document P, there can be assigned to the 
final discourse on the basis of external evidence P §§20 and 32. 
Neither internal nor external evidence justifies the placing of P §44 
there; and only internal evidence suggests the right of P§6=MK 
9:37 to be regarded as belonging to that occasion. Since for the 



FINAL DISCOURSE OF JESUS ON THE FUTURE 205 

latter passage there is assigned by the document P a definite occasion of 
origin, there is no justification for placing in the final discourse other 
of this material than P §§20 and 32. The total contribution of docu- 
ment P to a knowledge of the content of the original final discourse on 
the future is made up therefore of P §§20, 22, 27-32, 60 and 64B. 

On the basis of the results which seem to have been reached in the 
foregoing studies, there may be attem.pted now a reconstruction of the 
complete final discourse of Jesus on the future. 



§12. Reconstruction of the Final Discourse 



§1. Occasion of the Discourse 

And as he went forth out of the 
temple, one of his disciples saith 
unto him, Master, behold, what 
manner of stones and what man- 
ner of buildings! And Jesus said 
unto him, Seest thou these great 
buildings ? there shall not be left 
here one stone upon another, 
which shall not be thrown down. 

§2. Question by the Disciples 

And as he sat on the mount 
of Olives over against the temple, 
Peter and James and John and 
Andrew asked him privately, Tell 
us, when shall these things be? 
and what shall be the sign when 
these things are about to be 
accomplished ? 

§3. Events before the Siege 

And Jesus began to say unto 
them, When ye shall hear of wars 
and rumours of wars, be not 
troubled : these things must needs 
come to pass; but the end is not 
yet. For nation shall rise against 
nation, and kingdom against 
kingdom : 



there shall be famines: 
these things are the beginning of 
travail. 



there shall be earthquakes in A 
divers places; 



C ^ and let him that is 

on"" the housetop not go down, 
nor enter in, to take anything out 
of his house: and let him that is 
in the field not return back to 
take hiSiCloke. 



§4. Destruction of Jerusalem 

But when ye see the abomi- 
nation of desolation standing 
where it ought not 

then let them 
that are in Judaea flee unto the 
mountains: 



But woe unto them 
that are with child and to them 
that give suck in those days! And 
pray ye that it be not in the win- 
ter. For those days shall be 
tribulation, such as there hath not 
been the like from the beginning 



(let him that B 
readeth understand"), 



206 THE TEACHING OF JESUS ABOUT THE FUTURE 



of the creation which God created 
until now, and never shall be. 



And 
except the Lord had shortened 
the days, no flesh would have 
been saved : but for the elect's 
sake, whom he chose, he 
shortened the days. 



D 



E And then if any man shall 
say unto you, Lo, here is the 
Christ; or, Lo, there; believe 
it not : for there shall arise false 
Christs and false prophets, and 
shall shew signs and wonders, 
that they may lead astray, if 
possible, the elect. But take 
ye heed : behold I have told you 
all things beforehand 



§5. Rise of Messianic Claimants 

The days will come, when ye 
shall desire to see one of the days 
of the Son of man, and ye shall not 
see it. And they shall say to you, 
Lo, there ! Lo, here ! go not away, 
nor follow after them: Take 

heed that no man lead you astray. 
Many shall come 
saying, I am he: and shall lead 
many astray. 



in my name, F 



§6. The Day of the Son of Man 



G But in those days, after that 
tribulation, the sun shall be 
darkened, and the moon shall not 
give her light, and the stars shall 
be falling from heaven, and the 
powers that are in the heavens 
shall be shaken. And then shall 
they see the Son of man coming 
in clouds with great power 
and glory. And then shall he 
send forth the angels, and shall 
gather together his elect from 
the four winds, from the utter- 
most part of the earth to the ut- 
termost part of heaven. 



For as the lightning, when it 
lighteneth out of the one part 
under the heaven, shineth unto 
the other part under heaven; so 
shall the Son of man be in 
his day. 

And 
as it came to pass in the days of 
Noah, even so shall it be also in 
the days of the Son of man. They 
ate, they drank, they married, 
they were given in marriage, until 
the day that Noah entered into the 
ark, and the flood came, and de- 
stroyed them all. Likewise even 
as it came to pass in the days of 
Lot; they ate, they drank, they 
bought, they sold, they planted, 
they builded; but in the day that 
Lot went out from Sodom it rained 
fire and brimstone from heaven, 
and destroyed them all : after the 
same manner shall it be in the day 
that the Son of man is revealed. 
In that day, he which shall be on 
the housetop, and his goods in the 
house, let him not go down to take 
them away; and let him that 
is in the field likewise not re- 
turn back. Remember Lot's wife. 



I say unto you, 
In that night there shall be two 
men on one bed; the one shall be 
taken, and the other shall be left. 
There shall be two women grind- 
ing together; the one shall be 
taken, and the other shall be 
left. 



But first must he suffer H 
many things and be rejected of 
this generation. 



Whosoever shall seek to gain I 
his life shall lose it: but who- 
soever shall lose his life shall 
preserve it. 



An Interruption by the Disciples 

And they answering say unto 
him, Where, Lord ? And he said 
unto them. Where the body is, 
thither will the eagles also be 
gathered together. 



FINAL DISCOURSE OF JESUS ON THE FUTURE 



207 



§8. Time of the Destruction of Jerusalem 

Now from the fig tree learn her 
parable : when her branch is now 
become tender, and putteth forth 
its leaves, ye know that the sum- 
mer is nigh; even so ye also, 
when ye see these things coming 
to pass, know ye that it is nigh, 
even at the doors. Verily I say 
unto you. This generation shall 
not pass away, until all these 
things be accomplished. Heaven 
and earth shall pass away: but 
my words shall not pass away. 



§9. Time of the Day of the Scn of Man 

But of that day 
knoweth no one, not even the 
angels in heaven, neither the Son, 
but the Father. 



or that hour J 



§10. A Parable on the Time of Day of the Son of Man 



L Watch therefore : for ye know 
not when the lord of the house 
Cometh, whether at even, or at 
midnight, or at cockcrowing, or 
in the morning; lest coming sud- 
denly he find you sleeping. And 
what I say unto you I say imto 
all. Watch. 



It is as 
ten virgins, which took their 
lamps, and went forth to meet the 
bridegroom. And five of them 
were foolish, and five were wise. 
For the foolish, when they took 
their lamps, took no oil with them : 
but the wise took oil in their ves- 
sels ^\nth their lamps. Now 
while the bridegroom tarried, 
they all slumbered and slept. But 
at midnight there is a cry, Behold, 
the bridegroom! Come ye forth 
to meet him. Then all those 
virgins arose, and trimmed their 
lamps. And the foolish said 
unto the wise, Give us of your oil ; 
for our lamps are going out. But 
the wise answered, saying, Perad- 
venture there will not be enough 
for us and you: go ye rather to 
them that sell, and buy for yovu:- 
selves. And while they went 
away to buy, the bridegroom 
came; and they that were ready 
went in with him to the marriage 
feast: and the door was shut. 
Afterward come also the other 
■inrgins, saying. Lord, Lord, open 
to us. But he answered and said, 
Verily I say unto you, I know you 
not. 



Then shall the kingdom of 
heaven be likened unto 



K 



Watch therefore, for M 
ye know not the day nor the 
hour. 



§ II. Mission of the Disciples and Attendant Persecution 

But take ye heed to yourselves: 
for they shall deliver you up to 
councils; and in synagogues shall 
ye be beaten; and before gover- 
nors and kings shall ye stand for 
my sake, for a testimony unto 
them. 



And when they lead you 
to judgement, and deliver you up, 
be not anxious beforehand what 
ye shall speak: but whatsoever 
shall be given you in that hour. 



And the gospel must first 
be preached unto all the na- 
tions 



N 



2o8 THE TEACHING OF JESUS ABOUT THE FUTURE 



O but he that endureth to the 
end the same shall be saved. 



that speak ye : for it is not ye that 
speak, but the Holy Ghost. And 
brother .shall deliver up brother to 
death, and the father his child; 
and children shall rise up against 
parents, and cause them to be put 
to death. And ye shall be 
hated of all men for my name's 
sake: And not a hair of 
your head shall perish. In your 
patience ye shall win your souls. 

I came to cast fire upon the 
earth; and what will I, if it is 
already kindled? But I have 
a baptism to be baptized with; 
and how am I straitened till it be 
accomplished ! Think ye that I am 
come to give peace in the earth ? 
I tell you, Nay; but rather divi- 
sion: for there shall be from 
henceforth five in one house 
divided, three against two, and two 
against three. They shall be 
divided, father against son, and 
son against father; mother against 
daughter, and daughter against 
her mother; mother in law against 
her daughter in law, and daughter 
in laAv against her mother in law. 

There is nothing covered, that 
shall not be revealed; and hid, 
that shall not be known. 
What I tell you in the darkness, 
speak ye in the light: and what 
ye hear in the ear, proclaim upon 
the housetops. And I say unto 
you my friends. Be not afraid of 
them which kill the body, and 
after that have no more that they 
can do. But I will warn you 
whom ye shall fear: Fear ham, 
which after he hath killed hath 
power to cast into hell; yea, I say 
unto you. Fear him. Are not 
two sparrows sold for a farthing ? 
and not one of them shall fall on 
the ground without your Father: 
but the very hairs of your head are 
all numbered. Fear not therefore; 
ye are of more value than many 
sparrows. Every one therefore 
who shall confess me before men, 
him will I also confess before my 
Father which is in heaven. But 
whosoever shall deny me before 
men, him will I also deny before 
my Father which is in heaven. 



§12. A Parable on Faithfulness in the Mission 



P Take ye heed, watch and 
pray: for ye'know not when the 
time is. // is as when man so- 
journing in another country, hav- 
ing left his house, and given 
authority to his servants, to each 
one his work, commanded also 
the porter to watch. 



For it is as when a man, going 
into another country, called his 
own servants, and delivered unto 
them his goods. And unto one he 
gave five talents, to another two, 
to another one; to each according 
to his several ability; and he went 
on his journey. Straightway he 
that received the five talents went 
and traded with them, and made 
other five talents. In like man- 
ner he also that received the two 
gained other two. But he that 
received the one went away and 
digged in the earth, and hid his 
lord's money. Now after a long 
time the lord of those servants 



FINAL DISCOURSE OF JESUS ON THE FUTURE 



209 



enter thou into 
the joy of thy lord. 



enter thou into the joy R 
of thy lord. 



Cometh, and maketh a reckoning 
with them. And he that received 
the five talents came and brought 
other five talents, saying, Lord, 
thou deliveredst unto me five 
talents: lo, I have gained other 
five talents. His lord said unto 
him, Well done, good and faithful 
servant: thou hast been faithful 
over a few things, I will set thee 
over many things: 

And he also 
that received the two talents came 
and said, Lord, thou deliveredst 
unto me two talents: lo, I have 
gained other two talents. His 
lord said unto him. Well done, 
good and faithful servant; thou 
hast been faithful over a few 
things, I will set thee over many 
things: 

And he also that had re- 
ceived the one talent came and 

said. Lord, I knew thee that thou 

art a hard man, reaping where 

thou didst not sow, and gathering 

where thou didst not scatter: and 

I was afraid, and went away and 

hid thy talent in the earth: lo, 

thou hast thine own. But his 

lord answered and said unto him, 

Thou wicked and slothful serv- 
ant, thou knewest that I reap 

where I sowed not, and gather 

where I did not scatter; thou 

oughtest therefore to have put my 

money to the bankers, and at my 

coming I should have received 

back mine own with interest. 

Take ye away therefore the talent 

from him, and give it unto him 
that hath the ten talents. For 

unto every one that hath shall be 

given, and he shall have abun- 
dance: but from him that hath 

not, even that which he hath shall 

be taken away. And cast ye out S 

the unprofitable servant into 
the outer darkness : there shall 
be the weeping and gnashing 
of teeth. 

In the above reconstruction there is show^n, in one or other of the 
three columns, all portions of the report of the discourse as trans- 
mitted by the thirteenth chapter of document MK. In addition to the 
document MK report, there is used, in the reconstruction, document 
P §§20, 31, 32, 60, and document M §§24, 25. In a single instance, 
the above portion O, gospel LK is regarded as supplying a more ori- 
ginal form of the document MK record. The central of the three 
columns represents the material that is accepted for the reconstruction 
of the discourse. The sources of that material are as follows: 

§§1-4. Document MK. 

§§5-7. Document P §60, except that the second half of §5 is docu- 
ment MK 13:5, 6. 



2IO THE TEACHING OF JESUS ABOUT THE FUTURE 

§§8, 9. Document MK. 

§10. Document M §24. 

§11. Document MK+ (gospel LK 21 : 18, 19) + Document P §§31, 
32, 20. 

§12. Docimient M §25. 
To the left hand there are set those portions of the document MK 
account which are regarded as reporting themes original to the dis- 
course, but of which we possess reports in other documents which have 
more faithfully preserved either the setting or the verbal form of 
these sayings of Jesus. These other reports are more consistent, more 
vivid, suggestive, and striking, and more complete. To the right hand 
there are set those minor portions of the documents which seem to be 
editorial comments (B), or sayings out of their original setting (H, I), 
or sayings influenced by another document (M the result of L), or 
a formula resulting from the original documentary setting (K), or 
portions which reflect the experiences of history (A, D). In addition, 
there is evidenced in these portions the eschatological tendency of 
document or editor (Q-S), the effect upon a document of the loss of 
a defining term in a preceding paragraph (J), the interpretation of the 
person of Jesus (F), and the endeavor to set a chronological limit for 
the return of Jesus (H, N). 

In the proposed reconstruction there are some minor departures 
from the order of the present document MK. Thus the two refer- 
ences to the Rise of Messianic Claimants, MK 13:5, 6 and 21-23, ^^^ 
brought together under §5; and the sayings of Jesus about the Mis- 
sion, MK 13:9-13, are grouped with those from document P as §11. 
The second reference to Messianic Claimants, MK 13:21-23, testifies 
to the original order of Jesus as witnessed further by document P, 
which, like document MK, has the Rise of Messianic Claimants and 
the Day of the Son of Man in sequence. The present document 
MK placing of the first reference to Messianic Claimants, MK 13:5,6, 
is due, it may be, to the early, large, and continued disintegrating 
effect of these claimants upon the Christian community, an effect 
evidenced by many other indications in the records as already ob- 
served. With the chronological outhne of the present thirteenth 
chapter of document MK, it would be difficult to place sayings of 
Jesus about persecution at any later point in the discourse than that 



FINAL DISCOURSE OF JESUS ON THE FUTURE 2ii 

given them in that chapter, for the coming of the Son of man is to 
follow closely upon the destruction of Jerusalem. This may account 
for the particular place given these sayings in the discourse by that 
document. That even this document MK placing of these sayings 
did not wholly meet the problem raised by the fixed chronology of 
events proposed by that document seems evidenced by the judgment 
of Luke, who made adjustment by preceding this group of sayings with 
the editorial introduction, ''But before all these things," Luke 21 : 12a. 
There seems to be every reason for the conviction that Jesus did not 
pass to other subjects before he first had answered the question which 
occasioned the discourse. If so, the sayings about the Mission and 
Persecution belong later in the order of the discourse. Indeed, if 
the evidence has been correctly interpreted as to the extent of these 
sayings upon this occasion, they would be seriously misplaced if 
inserted before Jesus' answer to the question of his disciples. 

The disciples had asked as to the advance indications and the time 
of the destruction of Jerusalem. Between his statement about the 
advance indications of that event (§§3, 4) and that about the time 
within which it might be expected (§8), Jesus introduced some 
thoughts on subjects (§§5, 6) which superficially make the impression 
of digression. But a closer examination of the movement within the 
discourse reveals that these subjects are the natural outgrowth of his 
forecast in outline of the history of the coming years (§§3, 4). Jesus 
foresaw that for his society the most threatening danger of those years 
of national distress lay in Zealot messianic uprisings which would 
promise relief from the direful situation (§5). Against the seduc- 
tion of their specious arguments and bold assurances of a new era, 
the aeon of the Messiah, he urgently warned his disciples (§5). To 
this apparent digression he was led, it seems, by the conviction that 
for his disciples it was of more importance to be forewarned against 
Zealotism in its relation to their own faith than to be precisely informed 
as to the method and time of the ultimate outcome of Zealotism for the 
nation. But it may be believed that Jesus felt the weakness of the 
simple hortatory injunction, '' Go not away, nor follow after them.^^ 
That would hardly stay his disciples in the fearful days of national 
distress that were coming. Nothing less than a new definition of the 
nature of the day of Jehovah, a definition which should eliminate 



212 THE TEACHING OF JESUS ABOUT THE FUTURE 

from it every vestige of the political element, a definition which should 
so portray it as to put its realization wholly outside the pale of Zealot 
activity, would avail to keep his community from being disintegrated 
by the ardent Zealot appeal of the years after his death. It is to such 
a sketch that Jesus gives himself in §6 of this discourse. Viewed from 
this standpoint, §§5 and 6 are less a digression from the question of 
the disciples and more an elaboration of the most important element 
in a wise and far-seeing reply to the personal element in their inquiry. 

If this statement is a correct interpretation of the mind and purpose 
of Jesus in his treatment of the day of the Son of man, it seems clear 
that it would not be justifiable to go to this discourse for precise out- 
lines as to the form and nature of the Last Things. For by the very 
demand of the hour Jesus was led to deal with the problem by the 
method of contrast rather than by that of definitive and descriptive 
precision. Yet even were one to fall into the easy error of accepting 
the strong colors of contrast as intended for scientific statement, that 
one would be at a loss to derive more than one or two large and 
richly suggestive thoughts from the sketch which Jesus has drawn 
with such marvelous skill (§6 = P §60). 

If it is true that the reference by Jesus to the day of the Son of man 
is wholly secondary to the interest of Jesus in the future welfare of 
his disciples in the midst of Zealot messianic fanaticism, it seems even 
more true that this aspect of their future was one phase only in the 
outlook of Jesus upon their future. For after making answer to the 
inquiry of the disciples, Jesus seems to have talked with them about 
many important problems of their mission and its implications 
(§§ii, 12). Indeed, if the evidence has been rightly judged as to the 
content of this discourse, it ought to be characterized as a discourse 
on the Future of the Disciples rather than as a discourse on the Last 
Things. Apparently that which is said about the Last Things is 
said solely as a contribution to the disciples' knowledge of what would 
best be avoided in the near future. A careful study of the Synoptic 
Gospels will reveal to one that previous to this discourse Jesus had 
not dealt with his disciples about their future mission — that is, pro- 
vided the external evidence adduced for placing document P §§20, 
31, 32 in this discourse rather than earlier is favorably regarded. 
Indeed, it is reasonable to raise the question as to the probable wisdom 



FINAL DISCOURSE OF JESUS ON THE FUTURE 213 

of dealing with that subject at any time before those days in which 
his disciples had come to some degree of realization that he was actually 
to be taken away from them. If, then, Jesus had not spoken of their 
future, as he viewed it, previous to this discourse, except, perhaps, 
very incidentally on their own initiative, there is additional reason 
why this discourse should be designated the Discourse on the Destruc- 
tion of Jerusalem and the Future of the Disciples. / 



i 



CHAPTER V 

THE DAY OF JUDGMENT 

§1. The Son of Man as Judge of Men 

§2. False Prophets in the Day of Judgment 

§3. Words as the Basis of Judgment 

§4. Judicial Functions of the Twelve 

§5. The Fate of Pharisees in the Judgment 

§6. The Separation of Bad from Good in the Judgment 

§7. The Basis of Separation in the Judgment 

§8. The Fate of Certain Cities in the Judgment 



CHAPTER V 

THE DAY OF JUDGMENT 

§1. The Son of Man as Judge of Men 

Gospel MT 16:27, 28 Document MK 8:38 — 9:1 Gospel LK 9:26, 27 
A For the Son of man shall A For whosoever shall be A For whosoever shall be 
come in the glory of his Father ashamed of me and of my words ashamed of me and of my words, 
with his angels; and then shall he in this adulterous and sinful of him shall the Son of man be 
render unto every man according generation, the Son of man also ashamed, when he cometh in his 
to his deeds. shall be ashamed of him, when own glory, and the glory of the Fa- 
he cometh in the glory of his ther, and of the holy angels. 
Father with the holy angels. 

B Verily I say unto B And B But 

you. There be some of them that he said unto them, Verily I say I tell you of a truth. There be 

stand here, which shall in no unto you, There be some here of some of them that stand here, 

wise taste of death, till they see them that stand by, which shall which shall in no wise taste of 

the Son of man coming in his in no wise taste of death, till death, till they see the kingdom 

kingdom. they see the kingdom of God of God. 

come with power. 

In a study of the sayings of Jesus about the day of judgment, the 
above passage is brought under consideration solely because of the 
form of statement reported by the portion A of the Matthaean record — 
"then shall he render unto every man according to his deeds." But 
the statement is a result of departure from his document MK by the 
evangelist. Under the influence of the same impulse, he transforms 
the saying in portion B by substituting " see the Son of man coming 
in his kingdom" for the words "see the kingdom of God come with 
power." Both modifications are apparently the outcome of certain 
marked eschatological tendencies in Matthew. Elsewhere^ these 
sayings have been subjected to closer scrutiny, and it has been con- 
cluded that they have their true historical setting at other points in 
the ministry of Jesus than that indicated here by document MK. 
The saying in portion A seems to have its more original form in the 
Matthaean report of document P §20, Matt. 10:32, t,2>' -^^ if the 
evidence has been correctly interpreted, its occasion was that of the 
final discourse of Jesus on the future. An interpretation of the 
saying in portion B forms a part of the study of Jesus' thought about 
the future of the kingdom of God.^ For present purposes, it suffices 
to make it clear that the notion of the Son of Man as Judge of Men 
as reported by Matthew is unsupported by his document MK, 

« See pp. 41, 42, 79-82. a See pp. 301-27. 

215 



2i6 THE TEACHING OF JESUS ABOUT THE FUTURE 



§2. False Prophets in the Day of Judgment 



Document M §14 
A Beware of false prophets, 
which come to you in sheep's 
clothing, but inwardly are raven- 
ing wolves. 

B Compare portion E. 



C By their fruits ye 

shall know them. 

D Do men 

gather grapes of thorns, or figs 
of thistles ? 

E Even so every good 

tree bringeth forth good fruit; 
but the corrupt tree bringeth 
forth evil fruit. A good tree 
cannot bring forth evil fruit, 
neither can a corrupt tree bring 
forth good fruit. 



Document G §§15, 16 



B For there is no good tree that 
bringeth forth corrupt fruit; nor 
again a corrupt tree that bringeth 
forth good fruit. 

C For each tree 

is known by its own fruit. 

D For 

of thorns men do not gather figs, 
nor of a bramble bush gather 
they grapes. 

E Compare portion B. 



H And why call ye me. Lord, 
Lord, and do not the things 
which I say ? 



F The good man out 

of the good treasure of his heart 
bringeth forth that which is good; 
and the evil man out of the evil 
treasure bringeth forth that 
which is evil : for out of the abun- 
dance of the heart his mouth 
speaketh. 
G Every tree that 

bringeth not forth good fruit is 
hewn down, and cast into the 
fire. Therefore by their fruits 
ye shall know them. 

H Not every 

one that saith unto me. Lord, 
Lord, shall enter into the king- 
dom of heaven; but he that 
doeth the will of my Father 
which is in heaven. 

I Many will 

say to me in that day. Lord, 
Lord, did we not prophesy by 
thy name, and by thy name 
cast out devils, and by thy name 
do many mighty works? And 
then will I profess unto them, 
I never knew you: depart from 
me, ye that work iniquity. 

In the comparison of document with document, it was seen that the 
above conclusion of the Sermon on the Mount, as reported by docu- 
ment M, is one of the several striking instances in which that docu- 
ment has eschatological additions which are wholly without support 
in the other document. That with which the peculiar portions, A, G, 
and I, deal is the work and future fate of "false prophets." It will 
be observed that the document M portion E is a true parallel for the 
document G portion B. The portion G is identical in terms with the 
drastic announcement made by John the Baptist as reported in docu- 
ment G §iB end. The intended application of the figurative sayings 



THE DAY OF JUDGMENT 217 

in B = E+C + D seems to be found in its original form in the portion 
F, rather than in the peculiarly Matthaean portions A, G, I. The 
portion H is properly, as is shown by an examination of document G, 
the beginning of another paragraph in the Sermon, namely, that 
which most appropriately closes it, an exhortation to "do" in accord- 
ance with hearing and profession, document G§i7. In document 
M, the portion H has become wedged between two sayings to which 
it is unrelated, as will be recognized by an endeavor to interpret G, 
H, I, as consecutive parts of a unified paragraph. No doubt there is 
some slight bond of union; to find none would be to charge editorial 
incapacity to the framers of the document M tradition; but such 
bond as may be affirmed removes portion H wholly from the historical 
genesis borne by it as a part of document G. 

In addition to the general fact that document M is marked by 
eschatological additions Hke those in the above accretions A, G, I, 
it has been found that the actual experience of the early community 
with Zealot messianic claimants has led to the crediting of Jesus 
with forecasts about them which are not to be traced to him. In 
fact, in the only places where the specific term "false prophets" 
appears, the verses are apparently accretions. Thus it occurs in the 
Matthaean editorial portion. Matt. 24:10-12;^ again in the expan- 
sion of the thought of Jesus in document MK 13: 22, 23;^ and finally, 
in the above document M conclusion to the Sermon on the Mount. It 
has been seen that Jesus spoke definitely of the rise of messianic 
claimants in his final discourse on the future, document MK 13:5, 6 
and i3:2i=document P §60; and further, that the period between 
his forecast and the destruction of Jerusalem was characterized by 
many of these messianic uprisings. But all the evidence seems to 
indicate that the historical realization of the forecast was the occasion 
of the expansion of document MK 13:5, 6, 21 into the more precise 
MK 13:22, 23, is the reason why the forecast now appears in the 
Matthaean summary of the apostolic age in Matt. 24: 10-12, and is the 
explanation of the adaptation of certain sayings in the Sermon on the 
Mount so that they became serviceable as an exhortation to use with 
disciples who showed a tendency to defection under the seduction of 
these claimants. 

I See pp. 145-47- * See pp. 154-65. 



2i8 THE TEACHING OF JESUS ABOUT THE FUTURE 

If the evidence has been rightly interpreted, it may not be held that 
the above portion I is from Jesus, and the notion of "that day" 
of judgment, as there expressed, may not be used in the reconstruction 
of the real thought of Jesus about the future. Here the notion belongs 
to document M as used by Matthew, even as the notion of the Son of 
Man as Judge of Men (§i) is the product of the Matthaean eschato- 
logical tendency working upon the document MK. That the evidence 
has been taken correctly seems sustained further by the examina- 
tion of another eschatological use, by the Matthaean circle, of the 
same sayings of Jesus about the good and the corrupt tree, as set forth 
in the following §3 on Words as the Basis of Judgment. 

§3. Words as the Basis of Judgment 



Gospel MT 12:33-37 

A Either make the 
tree good, and its 
fruit good; or make 
the tree corrupt, 
and its fruit cor- 
rupt: 

B for the tree is 

known by its fruit. 

C Ye offspring of 
vi^rs, how can ye, 
being evil, speak 
good things ? 



E for out of 

the abundance of 
the heart the mouth 
speaketh. The good 
man out of his good 
treasure bringeth 
forth good things: 
and the evil man out 
of his evil treasure 
bringeth forth evil 
things. 



Document G 
§§15, 16 
A For there is no 
good tree that bring- 
eth forth corrupt 
fruit; nor again a 
corrupt tree that 
bringeth forth good 
fruit. 

B For each tree 

is known by its own 
fruit. 

C For of thorns 

men do not gather 
figs, nor of a bram- 
ble bush gather they 
grapes. 

D Compare portion 
A. 



E The good 

man out of the good 
treasure of his heart 
bringeth forth that 
which is good; and 
the evil man out of 
the evil treasure 
bringeth forth that 
which is evil: for 
out of the abun- 
dance of the heart 
his mouth speaketh. 



Document M §14 

Beware of false 
prophets, which 
come to you in 
j sheep's clothing, but 
inwardly are raven- 
ing wolves. 



B By their 

fruits ye shall know 
them. 

C Do men 

gather grapes of 
thorns, or figs of 
thistles ? 

D Even so 

every good tree 
bringeth forth good 
fruit; but the cor- 
rupt tree bringeth 
forth evil fruit. A 
good tree cannot 
bring forth evil fruit, 
neither can a cor- 
rupt tree bring forth 
good fruit. 



Every 
tree that bringeth 
not forth good fruit 
is hewn down, and 
cast into the fire. 
Therefore by their 
fruits ye shall know 
them. 



THE DAY OF JUDGMENT 



219 



H And I say 

unto you, that every 
idle word that men 
shall speak, they 
shall give account 
thereof in the day of 
judgement. For by 
thy words thou shalt 
be justified, and by 
thy words thou shalt 
be condemned. 



G And why call ye 
me, Lord, Lord, and 
do not the things 
which I say ? 



G Not every one 

that saith unto me, 

Lord, Lord, shall 

enter into the king- 
dom of heaven; but 

he that doeth the 

will of my Father 

which is in heaven. 
H Many 

will say to me in 
that day, Lord, 
Lord, did we not 
prophesy by thy 
name, and by thy 
name cast out 
devils, and by thy 
name do many 
mighty works? And 
then will I profess 
unto them, I never 
knew you: depart 
from me, ye that 
work iniquity. 



The above paragraph from gospel MT 12:33-37 is brought under 
consideration at this time because of the reference in the portion H 
to the basis of destiny "in the day of judgement." This Matthaean 
paragraph has no parallel in the other gospels at the point where it 
occurs. Its nearest equivalent in content of thought is found in the 
two differing documentary reports of a paragraph of the Sermon on 
the Mount as above shown. A close examination will make it evident 
that the three records are apparently variant reports of one body of 
sayings. What seems Hke the original paragraph is made up of the 
portions A, B, C, E of the document G account. As already seen, the 
portion G is the opening of a new section in document G. In the 
docimient M report, the ''false prophet" portion A has displaced the 
original A, the latter being found now as the portion D. Similarly, 
the original portion E has fallen out in favor of the eschatological 
portion F; and the portion H continues the thought of A, F. In the 
case of gospel MT, the paralleHsm with docimient G is closer, there 
being one displacement only, that in which another form of expression 
supplants the original C. The specific apphcation of these sayings, 
begun by this new portion C, is developed further by the eschatological 
addition in portion H. This addition H is wholly unlike the portion 
H of document M, except that both are altogether eschatological. In 
brief, it seems that the original sayings of Jesus about the good and the 
corrupt tree are discoverable in the portions common to two or more 
reports, namely, AAD+BBB + — CC + EE — . As a genuine part 
of another body of sayings there is the portion — GG. For the pur- 



220 THE TEACHING OF JESUS ABOUT THE FUTURE 

pose of using these sayings as a polemic against "false prophets" 
apparently there was wrought into their texture the portions A, F, H 
of document M. 

Shall it be affirmed of the gospel MT 12:33-37 report that the 
portions C, H are a similar endeavor to use these sayings as a searching 
condemnation of the Pharisees, that is, an application of them that 
does not historically go back to Jesus himself ? Judging by the results 
of the comparison of document G with document M this seems highly 
probable. From whence was the paragraph Matt. 12 : 33-37 derived ? 
This is an important question in a gospel whose construction from 
documents can be followed with reasonable assurance almost through- 
out. Shall it be said that Matthew, finding these sayings in docu- 
ment G §15 and again in document M §14, decided to retain the latter 
report in its assigned place as part of the Sermon on the Mount, but 
to give the former a place as our present paragraph? Then the 
portions C, H are editorial, and need not be taken into account in 
framing the teaching of Jesus. The portions C, H are not derivable 
from document M§i4, the only common thought being a general 
eschatological one. Or, as another possible explanation, shall it be 
said that the paragraph Matt. 12:33-37 was supplied to Matthew by 
document M as an independent complete paragraph? Then docu- 
ment M had two paragraphs of substantially the same general content, 
one of which was a part of a long discourse, the Sermon on the Mount, 
and the other of which stood in complete isolation. The assumption 
that it stood in complete isolation is based on the fact that it is possible 
to trace with impressive clearness the method and course of Matthew 
in the framing of the whole discourse reported by him in 12:22-45 
from documents MK and P, except the paragraph 12 : 33-37. Indeed, 
there is no considerable section of the Gospel of Matthew that better 
exhibits in convincing detail the use of his documents by the evangelist 
than 12 : 22-45.^ It is not impossible that document M twice reported 
these sayings, once as part of a discourse, and once in isolation, but 
it seems highly improbable. And if it were true, it would impose yet 
another eschatological burden upon the document M, as exhibited in 
the peculiar portions C, H. But it seems unreasonable to think of these 
as part of document M, for they have their utility only as portions of 

I See pp. 18, 19 for a statement of the combination of documents in 12:22-45. 



THE DAY OF JUDGMENT 221 

the complete paragraph 12 : 33-37 where the thought is directed against 
the charge of the Pharisees that Jesus was in league with Beelzebub. 
In other words, the paragraph 12:33-37, as it stands, could hardly 
come down except as part of a larger narrative. Without such larger 
context, what intelligibility would portions C, H have ? On the other 
hand, the sayings in the portions A, B, C, E of document G §15 could 
live and be transmitted independently; and in such form were likely 
to be given definite applications like those in document M §14 and 
gospel MT 12:33-37. 

In view of all the evidence, internal and external, it seems difficult 
to avoid the conclusion that in the portions C,H of Matt. 12:33-37 
there is a specific application of certain genuine sayings of Jesus, which 
application is not the w^ork of Jesus himself, but is a natural and not 
wholly unjustifiable effort by some interpreter to employ these sayings 
against the Pharisees. That interpreter seems to belong to the Mat- 
thaean circle, as is shown by his eschatological thought in the portion 
H. To the Matthaean document M, or to the evangelist Matthew 
himself, or to some subsequent worker upon the Gospel of Matthew 
there must be attributed, therefore, the sayings about the Son of Man 
as Judge of Men (§1), those about False Prophets in the Day of Judg- 
ment (§2), and those concerning Words as the Basis of Judgment 

(§3)- 

§4. Judicial Functions of the Twelve 

Gospel MT 19:27-29 Document MK 10:28-30 Gospel LK 18:28-30 

A Then answered Peter and A Peter began to say unto him, A And Peter said, Lo, we have 

said unto him, Lo, we have left Lo, we have left all, and have left our own, and followed thee, 

all, and followed thee; followed thee. 

B what then 

shall we have ? 
C And Jesus said C Jesus said. Verily C And he said imto him. Verily I 

xmto them. Verily I say unto I say unto you, say unto you, 

you, 
D that ye which have followed 
me, in the regeneration when the 
Son of man shall sit on the throne 
of his glory, ye also shall sit upon 
twelve thrones, judging the 
twelve tribes of Israel . 
E And every E There is no man E There is no man 

one that hath left houses, or bre- that hath left house, or brethren, that hath left house, or wife, or 
thren, or sisters, or father, or or sisters, or mother, or father, brethren, or parents, or children, 
mother, or children, or lands, or children, or lands, for my for the kingdom of God's sake, 
for my name's sake, shall receive sake, and for the gospel's sake, who shall not receive manifold 
a hundredfold, but he shall receive a hundred- more in this time, 

fold now in this time, 
F houses, 

and brethren, and sisters, and 
mothers, and children, and lands, 
with persecutions; 

G IZ and shall inherit eternal life. G and in the G and in the 

world to come eternal life. world to come eternal life. 



222 THE TEACHING OF JESUS ABOUT THE FUTURE 



The above passage on the rewards of discipleship has been 
examined in connection with another phase of our study/ It has a 
place here solely on account of the portion D, which deals with the 
Day of Judgment. But the conclusion reached, in the comparison 
of gospel MT with document MK, was that the portion D cannot 
rightly be credited to Jesus, but is to be regarded as one of the expres- 
sions of a tendency which is the most marked characteristic of the 
Gospel of Matthew. Not only is the portion D absent from document 
MK at this point in the history; neither it nor thoughts like it can be 
found anywhere in document MK. However, in the case of this 
particular outgrowth of the Matthaean tendency, the Gospel of Luke 
seems to give its support to one sentence of the reputed promise of 
Jesus to the Twelve, "And ye shall sit on thrones judging the twelve 
tribes of Israel" (Luke 22:30). This fact requires that the Lukan 
passage in which it occurs, Luke 22 : 24-30, be brought under examina- 
tion. By a study of the relations of the Synoptic Gospels, it will be 
found that this Lukan paragraph is one of the few narratives in the 
Passion Week which is pecuHar to the Gospel of Luke. On the other 
hand, substantially the whole section, except the words dealing with 
the exaltation of the Twelve (Luke 22 : 28-30), is to be found in docu- 
ment MK at another point in the history, MK 10:42-45. 



DOCtTMENT MK 10:41-45 

A And when the ten heard it, 
they began to be moved with 
indignation concerning James 
and John. 

B And Jesus called them 

to him, and saith unto them. Ye 
know that they which are ac- 
counted to rule over the Gentiles 
lord it over them; and their 
great ones exercise authority 
over them. 

C But it is not so 

among you: but whosoever 
would become great among you, 
shall be your minister : and who- 
soever would be first among you, 
shall be servant of all. 

D For verily 

the Son of man came not to be 
ministered unto, but to minister, 
and to give his life a ransom for 
many. 

Gospel MT 19:28 
E And Jesus said unto them, 
Verily I say unto you, that ye 
which have followed me, in the 
regeneration when the Son of 
man shall sit on the throne of his 
glory, ye also shall sit upon twelve 
thrones, judging the twelve 
tribes of Israel. 

X See pp. 93-95. 



Gospel LK 22 : 24-30 

A And there arose also a con- 
tention among them, which of 
them is accounted to be greatest. 

B And he said unto them, The 
kings of the Gentiles have lord- 
ship over them; and they that 
have authority over them are 
called Benefactors. 



C But ye shall 

not be so: but he that is the 
greater among you, let him 
become as the younger; and he 
that is chief, as he that doth 
serve. 

D For whether is greater, he 

that sitteth at meat, or he that 
serveth ? is not he that sitteth at 
meat ? but I am in the midst of 
you as he that serveth. 



But ye 

are they whichTfhave continued 
with me in my temptations; and 
I appoint unto you a kingdom, 
even as my Father appointed 
unto me, that ye may eat and 
drink at my table in my king- 
dom; and ye shall sit on thrones 
judging the twelve tribe of Israel. 



THE DAY OF JUDGMENT 223 

In accordance with a literary principle which Luke follows con- 
sistently in the construction of his gospel from his documents, he 
omits the document MK paragraph from its MK context, since he 
accepted its insertion in the narrative of the Last Supper. It seems, 
therefore, that Luke judged these sayings of Jesus to have been spoken 
on one occasion only. If Luke's decision accords with the history, 
the reader of today must make choice between the setting of document 
MK and that given by the Gospel of Luke. The Lukan setting has 
no support in the other Synoptics; that of document MK is circum- 
stantial, and has been followed by the evangelist Matthew. The 
evidence seems to indicate clearly that the sayings of portions A, B, C, D 
were spoken once only, and that the occasion is that recorded by docu- 
ment MK 10:35-40. If this conclusion is correct, it is to be said 
further that document MK 10:35-45 affords no support for the sup- 
position that the portion E was spoken by Jesus. It is not necessary 
to hold that the portion E is traceable to the evangelist Luke; it may 
have been added subsequently by some other hand. In that case, 
Luke used only that which was supplied to him by his document. 

It ought to be observed, as of some significance, that the exalta- 
tion of the Twelve through the portion E is followed in the Gospel of 
Luke by certain modifications of document MK through which one 
among the Twelve is singled out for supreme recognition. This will 
be seen by comparing Luke 22:31-34 with document MK 14:27-31, 
especially in the phrase, ''Do thou, when once thou [Peter] hast 
turned again, stablish thy brethren." The portion E seems to repre- 
sent a tendency to enhance the estimate of the Twelve, a tendency 
which finds its ultimate expression in placing Peter as the stable 
factor in the early apostolic circle — " stabHsh thy brethren." Further, 
it ought to be had in mind that the evangehst Luke did not use gospel 
MT, nor did the evangelist Matthew use gospel LK;^ therefore, the 
portion E, if from the evangehst in either or both cases, is independ- 
ently inserted. Indeed, the variations in the wording of the two 
reports in E indicate the absence of documentary interdependence. In 
the case of both gospels, the saying in E may have come in subsequent 
to the construction of the gospels by the first and third evangehsts. 

In addition to these external considerations, the saying in por- 
tion E by its thought raises the question whether it is probable that it 

^ See the monograph of Professor Burton for the evidences in support of this state- 
ment. 



224 THE TEACHING OF JESUS ABOUT THE FUTURE 

proceeded from the same mind that defined rank in the terms of the 
portions A, B, C, D. The ambition for place in the future kingdom 
expected by them was the most marked and unmistakable phase of 
the disciples' relations with Jesus from the time they believed him 
about to go to Jerusalem. This ambition frequently found the most 
open expression, both within the circle of the Twelve and before Jesus 
himself. It was uniformly met and opposed by Jesus in one way, 
namely, by the definition of greatness in terms which excluded all seek- 
ing for place, power, and recognition.^ By this attitude toward the 
ambitious self-seeking of the Twelve, Jesus did not exclude the con- 
viction that discipleship had its compensations; but these he defined 
in such manner as to make them comprehend equally all disciples 
whether within or without the circle of the Twelve.^ To these most 
explicit and direct statements of his thought upon the subject of rank 
and recognition among the Twelve, Jesus added two parables at some 
point or points in his ministry, parables the specific and searching pur- 
pose of which can hardly be mistaken in the light of the contentions 
among the Twelve. ^ To the attitude of Jesus as set forth in these 
passages and parables, and in others of like content, there stands 
opposed the single instance of the thought in the above portion E. 
If one considers only the above Lukan paragraph A-E, it will appear 
that within it there are two opposed points of view, that represented by 
portions A-D as against that maintained by E. When to these 
weighty internal indications there are added the arguments adduced 
from external considerations, it seems difficult to avoid the conclusion 
that in the portion E, whether as placed in gospel MT or in gospel 
LK, there is recorded a forecast of the future of the Twelve which 
cannot be credited to Jesus. ^ 

1 See document MIC 9:33-35; 10:35-45; document M §27 (Matt. 23:8-12). 

2 See document MK 10:28-31. 

3 See document P §56; document M §21. 

4 It is not without significance that, elsewhere than in the above portion E, Jesus 
is credited with referring to the kingdom of God as " my kingdom" only in the Matthaean 
modification of document MK, Matt. i6:28=MK 9:1 (on which see pp. 81-82), and 
in the Matthaean document, M §156= Matt. 13:41, where the exposition of a parable 
is reported (on which see pp. 226-35). The form of promise in portion E, "I appoint 
unto you a kingdom," is found elsewhere only in the modification of the Lukan P §25 
(on the comparison of which with the Matthaean P, see pp. 61-63). 



THE DAY OF JUDGMENT 225 

To what ultimate source the portion E on the Judicial Functions 
of the Twelve, which in the end was given a place in both gospel MT 
and gospel LK, is to be traced may not be affirmed with any certainty. 
What seems clear is that it is a product of that same eschatological 
impulse which, applied now unconsciously and again with a definite 
aim, has given us the sayings about the Son of Man as Judge of Men 
(§1), about False Prophets in the Day of Judgment (§2), and those 
with reference to Words as the Basis of Judgment (§3). 

§5. The Fate of Pharisees in the Judgment 

Document M §27 Document P §18 

A Woe unto you, scribes and Pharisees, hypo- A Woe unto you! for ye build the tombs of the 
crites ! for ye build the sepulchres of the prophets, prophets, and your fathers killed them, 

and garnish the tombs of the righteous, and say, 
If we had been in the days of our fathers, we should 
not have been partakers with them in the blood of 
the prophets. 

B Wherefore ye witness to yourselves, B So ye are 

that ye are sons of them that slew the prophets. witnesses and consent unto the works of your 

fathers: for they killed them, and ye build their 

tombs. 

C Fill C Therefore also said the wisdom of God, I 

ye then the measure of your fathers. Ye ser- will send unto them prophets and apostles; and 

pents, ye offspring of vipers, how shall ye escape some of them they shall kill and persecute; that 

the judgement of hell ? the blood of all the prophets which was shed from 

the foundation of the world, may be required of 
this generation; from the blood of Abel unto the 
blood of Zachariah,who perished between the altar 
and the sanctuary: yea, I say unto you, it shall be 
required of this generation. 

In a comparative study of the differing reports by two documents 
on the discourse against the scribes and Pharisees,^ it was observed 
that the penalty for the course pursued by scribes and Pharisees was 
recorded in divergent terms by the documents M and P, as represented 
in the above portion C. Because document M here refers to "the 
judgement of Gehenna," the passage must have a place in the study 
of the theme now under consideration. According to document P, 
that which Jesus forecast, at the conclusion of the discourse, as the 
outcome of those tendencies represented in scribes and Pharisees, was 
the ruin of the nation within the time limits of those to whom he spoke, 
" I say unto you, it shall be required of this generation." As has been 
seen, this is not an isolated prophecy by Jesus on the future as he saw 
it, but one of several clear references to the doom toward which the 
nation was moving under fanatical leadership. 

Instead of this most natural conclusion to words of denunciation 
and warning, document M represents that Jesus had his mind rather 

I See pp. 32-35. 



226 THE TEACHING OF JESUS ABOUT THE FUTURE 

upon an eschatological fate for the Pharisees, " How shall ye escape the 
judgement of Gehenna ? " That document represents the indignation 
of Jesus to have found expression in the most penetratingly exasperat- 
ing personal terms, "Ye serpents, ye offspring of vipers." This 
sounds more like the spirit and method of John the Baptist, indeed, 
is the repetition of his condemnatory words. It ought to be recalled 
that similar terms against the Pharisees by Jesus are a part of one of 
the adapted uses of the paragraph on the good and the corrupt tree. 
Matt. 12:34, "Ye offspring of vipers, how can ye, being evil, speak 
good things ?" It would seem to be one of the document M or Mat- 
thean purposes to represent Jesus as so warmly opposed to the Phari- 
sees that he hesitated at no extreme of designation, and pursued them 
in thought even into the eschatological region. But the conviction 
that such actually was the method of Jesus fails to be supported at 
any point by the external evidence derivable through a comparison 
of document with docmnent. 

Except for the appearance of the Judicial Functions of the Twelve 
(§4) in gospel LK as well as in gospel MT, all references to judgment 
examined to the present, namely, the Son of Man as Judge of Men 
(§1), False Prophets in the Day of Judgment (§2), Words as the 
Basis of Judgment (§3), the Fate of Pharisees in the Judgment (§5), are 
found by comparative study to be apparently the product of Matthaean 
tendency. By Matthaean as here used is meant that total of factors 
which has fashioned the features peculiar to the present Gospel of 
Matthew. It is not intended to distinguish sharply between docu- 
ment M, the evangelist Matthew, and subsequent workers upon the 
Gospel of Matthew. In no case has the Matthaean reference to 
judgment come as a part of a supplementary report, but always as 
additional to sayings of Jesus otherwise reported by documents. 

§6. The Separation or Bad from Good in the Judgment 

In addition to the several foregoing contributions from the Mat- 
thaean circle to the conception of the day of judgment, there is found 
in the Gospel of Matthew the exposition of two parables from Jesus, 
which are assigned to document M§§i5, 18. In these expositions 
there is sketched with vividness the scene of the ultimate separation 
of bad from good in the judgment. 



THE DAY OF JUDGMENT 227 

Document M§is 

He that soweth the good seed is the Son of man; and the field is the world; and the good seed, 
these are the sons of the kingdom; and the tares are the sons of the evil one; and the enemy that sowed 
them is the devil: and the harvest is the end of the world; and the reapers are angels. As therefore the 
tares are gathered up and burned with fire; so shall it be in the end of the world. The Son of man shall 
send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them 
that do iniquity, and shall cast them into the furnace of fire : there shall be the weeping and gnashing of 
teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. 

Document M §i8 

So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among 
the righteous, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth. 

Are these expositions from Jesus, or are they the expression of the 
legitimate endeavor by the early community to interpret the parables 
to which they are now attached, that is, are they explications wrought 
out by the earliest users of the parables, which in process of trans- 
mission, before taking documentary form, came to be considered as 
from Jesus ? Regarded in the light of the history of the tradition of 
Jesus' words, so far as we know it, the latter supposition is not excluded 
by any inherent improbableness. Extended interpretation would 
become attached more easily to the parables than to any other form 
of the teaching of Jesus. But that it did become so attached may not 
be affirmed except on the basis of something more substantial than 
reasonable conjecture. 

To surmise that certain expositions may not be from Jesus is not 
to assume that none of those credited to him are from him; neither 
is it equivalent to advancing the hypothesis that Jesus spoke parables 
without any subsequent explication. The problem of the parabolic 
method of Jesus is not involved in either the scope or the necessities 
of the present study. Our inquiry is whether certain expositions of 
two parables are sustained by external and internal considerations 
as originating with Jesus. Obviously the initial investigation must 
take account of them as they lay in the document used by the evangelist 
Matthew. 

The procedure of Matthew in the construction from his docu- 
ments of that discourse in parables recorded in his thirteenth chapter 
has been traced already in sufficient detail. For convenience of 
reference, the documentary elements of the discourses may be repeated 
here: ''Document MK §§20-24 is supplemented by parables drawn 
from documents P and M, the order being apparently as follows: 
MK §2oA4-MK §2iC-f-MK §2oB + O.T. quotation (Principle 8) 



228 THE TEACHING OF JESUS ABOUT THE FUTURE 

+ P §9 + MK §2oE + M §i5A + MK §23 = ? §37A + P §37B+MK 
§24A + O.T. quotation (Principle 8)+MK §246 adapted so as to 
prepare for M §i5B+M §§16-19. The omission of the parable in 
MK §22 may have been due, as was suggested in the case of the Lukan 
omission, to its similarity to that of the Sower, supplemented in 
Matthew's case by the likeness of the parable taken from M §15."^ 

Apparently, in the document M as it came to the hands of Matthew, 
exposition followed immediately upon parable in the case of the Wheat 
and Tares even as it does in gospel MT in that of the Drag-net. The 
separation of parable from exposition in that of the Wheat and Tares, as 
at present in gospel MT, is probably due to the exigencies of docu- 
mentary combination, the decisive factor being the apparent identifi- 
cation by Matthew of the parable in document MK §22 with that in 
document M § 1 5 A. That there are good reasons for this identifica- 
tion will be felt by one who will observe both the similarity of the 
beginning of the parables and the lack of obvious point in that of 
MK §22 after it diverges from M §15 A — obvious, that is, to one with 
the Matthaean outlook. Having inserted what he regarded as the 
document M equivalent to document MK §22, the evangelist employed 
the remainder of the document MK report of the discourse, conflating 
in the parable of the Mustard Seed with document P §37 A, and con- 
tinuing with the parable in P §376. For purposes of junction with 
further contributions from document M, the closing assertion of docu- 
ment MK, which was in general terms, "but privately to his own 
disciples he expounded all things," has been adapted in Matt. 13:36 
so as to form a natural transition to the exposition of one particular 
parable, namely, that exposition which in the document M stood in 
direct contact with the parable itself. The Matthaean adaptation 
has a documentary justification in document MK 4: 10. But for the 
discourse as a whole it has created an impossible order, for Matthew's 
thirteenth chapter represents Jesus as speaking one parable in public 
and expounding it to disciples in private; then as uttering three 
parables to the multitudes and retiring to expound one to his followers; 
then as speaking three, presumably in public, and expounding one, 
presumably in private. Evidently, therefore, in document M, par- 
able and exposition stood together in both the Wheat and Tares and the 

^ From p. 19. 



THE DAY OF JUDGMENT 229 

Drag-net. And while such a conjunction in the original document 
may be taken to imply that exposition as well as parable is from Jesus , 
there is no explicit documentary statement to that effect. In fact, 
these two parables from document M are members of a large group 
in that document, M §§15-25, and the expositions attached to them 
may be historically assignable to the circle by which document M 
was framed and transmitted. So far, therefore, as the initial surmise 
that these expositions are from disciples may be tested by the external 
documentary evidence, there is nothing against it and, in view of the 
observed eschatological tendency of document M, very much in its 
favor. 

It is legitimate and ought to be fruitful in results to put forward the 
question whether the modern historical interpreter of Jesus' parables 
would expound these two parables after this manner if they stood in 
the records without any reputed expHcation by Jesus. By the modern 
interpreter is not meant one who approaches the teaching of Jesus 
with modem preconceptions, but one who has acquired the religious 
and philosophic view-point of the land and age of Jesus. It is a legiti- 
mate question because, as a matter of fact, with these two exceptions 
and one other the understanding of the whole body of Jesus' parables 
is dependent upon the results of the study of such an interpreter. 
E\ddently, for the most part, Jesus trusted his parabolic teaching to 
the penetration and capacity of his disciples of the present and future. 
Those so trusted are hardly excluded from the independent endeavor 
to explicate a certain few parables which carry with them expositions 
that are reputed to come from Jesus, but may be from his earlier 
followers. 

No individual parable in the group of this discourse ought to be 
interpreted without the clear recognition of the purpose held by Jesus 
and expressed by him as that which determined the method and con- 
tent of his message on this significant occasion. For purpose, 
method, and content are apparently peculiar to this discourse by the 
sea. If the evidence has been correctly interpreted,' Jesus spoke 
parables in definition of the kingdom of God on one occasion only, 
all other parables in our gospels introduced by the formula of that 
occasion having taken it by^virtue of their contiguity in document M 

I See pp. 200-202. 



230 THE TEACHING OF JESUS ABOUT THE FUTURE 

with those of that discourse. That fact alone imposes upon the inter- 
preter of the teaching of Jesus an especially close scrutiny of this 
group of parables. Very evidently, here is a single theme, and one 
of the first rank in importance. The theme of these parables has been 
defined by Jesus himself as "the mystery of the kingdom of God," 
document MK § 20A. That phrase suggests that he is here setting 
forth thoughts about the nature of the kingdom of God which are not 
the common property of his hearers. He gives as his reason for 
clothing these thoughts in parabolic form the intention that the content 
of his definition of the kingdom of God should be apparent to those 
only who have already learned something of his general mode of view 
and are sympathetic with it. For all others, it is his purpose and 
expectation that by the parabolic method at this point his real mean- 
ing with its implications should fail to be disclosed, document MK 
§2oB. Evidently Jesus would have no reason for this reserve if his 
parabolic truth about the kingdom of God were none other than 
current opinion on that subject cast into the parabolic form. That 
it is beyond doubt that Jesus purposed to convey personally framed 
and fresh truth about the kingdom by these parables seems clear not 
only from these considerations but also from every other portion of 
the framework within which these parables stand in the documents. 
It is apparently from the consciousness of the original nature of his 
present message on this theme that there spring the statements and 
exhortations of document MK §2iA, C.^ Similarly, the question and 
comment of Jesus in document M §19 are intelligible only as it is 
understood that Jesus was conscious of having dealt in these parables 
with "things new" about the kingdom of God. It is to this sense 
of the revelatory yet hidden nature of his message on this occasion 
that one may trace the refrain of the discourse, "Who hath ears to 
hear, let him hear," a parenetic form substantially peculiar to this 
discourse. 

The choice by Jesus of the parabolic method to convey " the mystery 
of the kingdom of God" he explains to his disciples as based in his 
desire to conceal from some while revealing to others, document 
MK §2oA, B. Why he wished to conceal his "things new" about the 

^As to the true historical setting for the interruptive saying in document MK §2iB, 
see the considerations advanced on pp. 22, 23. 



THE DAY OF JUDGMENT 231 

kingdom, Jesus does not state/ But one who has observed the nota- 
ble and consistent method of Jesus with reference to the revelation of 
his consciousness of vocation will understand that there is need of skill 
and reserve equally great in the unfolding of his conception of the 
kingdom of God — unless, indeed, Jesus has no other conception than 
that of his contemporaries, in which case teaching about the nature of 
the kingdom is wholly gratuitous. Only on the assumption that 
Jesus intended to define the kingdom in the terms of his times can it 
be held that he could wisely speak of the nature of the kingdom with- 
out precisely that attitude and those safeguards which the documents 
represent him as employing in this discourse. Evidently it is espe- 
cially to the content of this discourse that Jesus refers when, in his final 
discourse on the future, he outHnes the policy of his disciples in their 
mission.^ If Jesus had other ideas of the nature of the kingdom of 
God than those of his contemporaries, to state these conceptions in 
plain terms would have resulted in the rejection of his message as 
swiftly and surely as the expHcit claim to the messianic dignity would 
have hastened his end. It seems to have been his purpose, on both 
issues, not only to avoid a precipitate outcome but also surely though 
slowly to establish in other minds the convictions held by himself. 

1 That the portion MK §2oC is an addition to the more original document MK 
seems clearly evidenced by a comparison of both gospel LK and gospel MT with the 
present document MK. The evangelist Matthew used document MK to the close of 
Matt. 13:13, inserting of MK §21 only the portion C (as Matt. 13:12), having already 
used the equivalents of portions A, B from other documents as Matt. 5:15; 10:26; 
7:2. The portion MK §2oB (=Matt. 13 "•13) recalls for him the prophecy of Isaiah, 
and in accordance with his Principle 8 he inserts it with his formula introduction. The 
portion MK §2oC seems to have been added to document MK later, either under the 
influence of the Matthaean quotation or unconsciously as the continuation of the Old 
Testament passage from which Jesus had drawn as much as suited his purpose. If 
despite these considerations the conviction be held that the original document MK 
contained the portion MK §2oC, it ought to be recalled that much testimony has been 
gathered in previous studies to the effect that Luke used a more original document 
MK than did Matthew, and from his copy this portion seems to have been absent. 
To these external considerations there is to be added the very real interpretative dif- 
ficulties raised by the portion MK §2oC as a part of this discourse. Only if "the 
mystery of the kingdom" is so clear and so attractive as immediately and strongly to 
attach the superficial and undesirable to the following of Jesus could the portion 
MK §2oC be given a turn of thought suitable to the occasion. That the "things new" 
of this discourse had these qualities will hardly be affirmed. 

2 See the opening instructions of the third paragraph in §11 of the reconstruction 
of the discourse as exhibited on p. 208. 



232 THE TEACHING OF JESUS ABOUT THE FUTURE 

If one will turn, in the light of these considerations as to the nature 
and purpose of the discourse as a whole, to the two expositions now 
under examination, it will be recognized at once that these expositions 
convey no '* mystery of the kingdom of God," in the sense of new 
truth about the kingdom. They are the equivalent of contemporary 
apocalyptic outlook upon the future of the messianic kingdom. If 
they are what Jesus meant by these parables, he brought no new 
message about the nature of the kingdom of God. By which state- 
ment it is not intended to suggest, in any degree, that a priori one 
should look for the departure of Jesus from the thought of his con- 
temporaries. It is a question of the uniform, consistent, and unmis- 
takable external evidence, as supplied in the documentary setting of 
this discourse, in the documentary testimony about the consciousness 
and method of Jesus as to vocation throughout his ministry, and in 
his final instructions to his disciples about the content of their mes- 
sage. All of these unite in demanding that any adequate exposition 
of these parables must bring to light truth about the kingdom of God 
less absolutely parallel to current apocalyptic-eschatological concep- 
tions than that future portrayed by the assigned explications of docu- 
ment M. The problem seems to narrow itself down to a choice, 
which it is apparently impossible to avoid, between the ambiguous 
witness and known tendency of document M on the one hand, and 
the clear and reiterated testimony, here as elsewhere, of documents 
MK, P, and, in certain particulars, document M itself. 

If Jesus held personal convictions about the nature of the kingdom 
of God, and if those convictions were of such a kind that he did not 
consider it wise to state them in plain terms, the natural inference is 
that his thought in these parables may be most certainly reached by 
expecting from them ideas about the kingdom in antithesis to current 
opinion, especially that held by persons most prominent in the public 
view during those days. If one will read the programme for the 
messianic kingdom as announced by John the Baptist in document 
G §iB,D,E, and will follow it by a study of the parable m document 
M §i5A, it will be seen that the outlook of John and that of "the 
servants of the householder" are precisely the same; both stand for an 
immediate separation of bad from good. Over against such a drastic 
and ineffectual plan there is set the view-point of "the householder," 



THE DAY OF JUDGMENT 233 

who would allow bad and good to remain together until the end 
of the lifetime of both of them — "Let both grow together until 
the harvest." It seems, therefore, that both this parable and 
that of the Drag-net, for the latter is apparently nothing other than the 
complementary member of the pair on this theme, were intended by 
Jesus to correct the current notion, so vigorously reaffirmed by the 
preaching of John, that the establishment of the kingdom of God 
would be accomplished by the elimination of the bad from the new 
community. With this conception of the mode of the coming of the 
kingdom Jesus apparently finds himself out of sympathy. Distinc- 
tions between bad and good there are; ultimate separation of bad 
from good there certainly will be; but the interpenetration of good 
by bad must abide — "until the harvest." 

The central and only essential point of the parable of the Wheat and 
Tares seems to reside in the opposition of judgments as to the present 
disposal of the Tares, the evil of the situation. Every detail of the 
parable is subsidiary to setting in bold relief the differences of opinion 
on this single problem. Eliminate the view-point and proposal of 
"the servants," and the parable seems shorn of its fundamental con- 
tent. Yet this is precisely what is done by the exposition handed down 
by document M. Highly articulated though that explication is, and 
fertile in the use of the minor suggestions of the parable, it fails to give 
any recognition to that opposition of opinion which is the foremost 
factor in the original. By missing, after this manner, the vital element 
in the parable, the exposition spends itself in the endeavor after coun- 
terparts, and thus does not advance upon current notions. Its single 
contribution is that it attaches these notions to a definite actor held 
in the background of the mind — the historical Jesus as "the Son of 
man." 

With these larger considerations, external and internal, in mind, 
there seems to be excluded any necessity for, or value in, a closer study 
of the terminology and view-point of the expositions. Yet it may be 
worth w^hile to recall the fact that Jesus is reported to have referred 
to the kingdom of God in personal terms on three occasions only; 
and that one of these is the result of the Matthaean modification of 
the document MK record, MK 9:i = Matt. 16:28, where the phrase 
"kingdom of God come with power" becomes "the Son of man com- 



234 THE TEACHING OF JESUS ABOUT THE FUTURE 

ing in his kingdom;" that another is a part of the promise of judicial 
functions to the Twelve, "that ye may eat and drink at my table 
in my kingdom," Luke 22:30; and that the only other one is that in 
the present exposition, "the Son of man shall send forth his angels 
and they shall gather out of his kingdom all things that cause stum- 
bling." The assignment of the kingdom to Jesus, to the Son of man, 
is a characteristic of the literature of the apostolic age as preserved in 
the New Testament. 

It ought to be observed, further, that the eschatological fate to 
which "they that do iniquity" are assigned is stated in terms which, 
wherever else they occur in the records, have been found by compara- 
tive study to be the product of Matthaean tendency. Both expositions 
define this fate in the same words, "and shall cast them into the 
furnace of fire: there shall be the weeping and gnashing of teeth," 
Matt. 13:42, 50.^ Moreover, it is not without significance that the 
five appearances of the phrase "the consummation of the aeon" all 
occur in the Gospel of Matthew; that three of the instances are in 
these two expositions, Matt. 13:39, 4c, 49; and that the only occur- 
rence to which the external test may be applied. Matt. 24:3, is not 
supported by document MK 13:4 which Matthew is using there as his 
source. That ideal politico-theocratic state which the exposition 
regards as brought in when "they shall gather out of his kingdom all 
things that cause stumbling and them that do iniquity" was the sus- 
taining hope of John the Baptist, and apparently the precise expecta- 
tion against which the parable of the Wheat and Tares was directed 
by Jesus — unless, indeed, it be true that the documents are wrong in 
representing Jesus as having a "mystery of the kingdom," as setting 
forth "things new" upon this occasion, as saying to the multitude, 
"Who hath ears to hear, let him hear," as bidding his disciples at this 
time as in no other recorded discourse, "Take heed what ye hear," 
and as subsequently referring to some such revelatory period by the 
injunction, "What I tell you in the darkness, speak ye in the light: and 
what ye hear in the ear, proclaim upon the housetops." 

Using the term Matthaean in the comprehensive sense, that is, as 
including the Matthaean document M, the evangelist Matthew, and 

I On the occurrence of these terms in Matt. 8:i2=Luke 13:28, see pp. $6, 57; in 
Matt. 22:13, see pp. 29, 30; inMatt. 24:51, seepp. 55, 56; in Matt. 25:30, see pp. 27-29. 



THE DAY OF JUDGMENT 235 

subsequent workers upon the Gospel of Matthew, it seems necessary 
to affirm, on the basis of external and internal evidence of all kinds 
and degrees, that it is to the Matthaean tendency that there must be 
credited, rather than to Jesus, the notions about Judgment which are 
expressed in the passages dealing with the Son of Man as Judge of Men 
(§1), False Prophets in the Day of Judgment (§2), Words as the Basis 
of Judgment (§3), the Judicial Functions of the Twelve (§4), the 
Fate of Pharisees in the Judgment (§5), and the Separation of Bad 
from Good in the Judgment (§6). To this general statement, the 
single exception, grounded in the present content of the gospels, is 
that suggested by the appearance in gospel LK also of the Judicial 
Functions of the Twelve (§4). 

§7. The Basis of Separation in the Judgment 

In addition to the several Matthaean contributions to the notion 
of judgment which have been brought under review in the preceding 
sections of the present chapter, there must be considered that statement 
about the basis of separation in the judgment which forms the con- 
clusion to the gospel MT report of the final discourse of Jesus on the 
future, Matt. 25:31-46, and which is assigned in documentary 
analysis to document M §26. That paragraph presents the most 
vivid sketch of the judgment scene to be found in the gospels. 

Document M §26 

But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on 
the throne of his glory: and before him shall be gathered all the nations: and he shall separate them one 
from another, as the shepherd separateth the sheep from the goats : and he shall set the sheep on his right 
hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed 
of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungred, 
and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in; naked, 
and ye clothed me : I was sick, and ye visited me : I was in prison, and ye came unto me. Then shall 
the righteous answer him, saying. Lord, when saw we thee an hungred, and fed thee ? or athirst, and 
gave thee drink ? And when saw we thee a stranger, and took thee in ? or naked, and clothed thee ? And 
when saw we thee sick, or in prison, and came unto thee ? And the King shall answer and say unto them, 
Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto 
me. Then shall he say also unto them on the left hand. Depart from me, ye cursed, into the eternal fire 
which is prepared for the devil and his angels: for I was an hungred, and ye gave me no meat: I was thirsty, 
and ye gave me no drink: I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, 
and in prison, and ye visited me not. Then shall they also answer, saying. Lord, when saw we thee an hun- 
gred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee ? Then shall 
he answer them, saying. Verily I say unto you. Inasmuch as ye did it not unto one of these least, ye did it 
not imto me. And these shall go away into eternal punishment : but the righteous into eternal life. 

Is this portrayal of the day of judgment, and statement of the 
grounds upon which eternal destiny is determined in that day, the 
product of the mind of Jesus ? Or is it another one of the products 
on that subject which apparently issued from the Matthaean circle of 
thought ? That one should raise the latter question at all seems to 



236 THE TEACHING OF JESUS ABOUT THE FUTURE 

be forced upon one by the pervasive evidences that substantially 
every other reference to the day of judgment in the Synoptic Gospels 
must be referred to the Matthaean tendency working upon the original 
sayings of Jesus. Is it possible that, in the case of the above para- 
graph, we have finally reached the authentic words of Jesus on this 
momentous theme, words from which all the preceding Matthaean 
accretions have been drav/n by inference ? It is hardly so fruitful as 
is implied in this suggestion, for many of the notions in those accre- 
tions cannot be deduced, even by the most liberal interpretation, from 
the above paragraph. There is no need to suppose that they were 
so deduced, for they are apparently nothing other than the current 
notions of the coming judgment, the common property of the dis- 
ciples of Jesus. 

Since none of the other documents contains a parallel, in whole or 
in part, to the above paragraph from document M, it is not possible 
to apply the test of comparison of document with document, a mode 
of correcting the tendencies of document M at so many other points 
where that document has proved itself a serious modifier or enlarger of 
the sayings of Jesus. It ought to be observed, however, that this 
section of document M stands in isolation in that document, that is, 
it does not find any natural place in the several larger divisions of that 
document. These larger groups of document M are: the Sermon 
on the Mount, M §§1-14; the Parables of the Kingdom of Heaven, 
M §§15-25; the Discourse against the Scribes and Pharisees, M §27. 
Between the two last, and related to none of the groups, is the section on 
the Judgment, M §26. Of course, we do not now know the order of 
the document M as it came to Matthew's hand; it suffices to note that 
no change of its order as reconstructed establishes the relation of 
M §26 to any other part of the document. Of course, it may be that 
Matthew did not use every part of document M, in which case M §26 
may have had some natural context in the original documentary con- 
tent and order. That M §26 formed part of a lengthy discourse on 
the future, reported by document M, seems excluded by the fact that 
in his construction of the discourse on that subject in his twenty- 
fourth and twenty-fifth chapters Matthew has no contributions from 
document M except two members of the parable group. Matt. 25: i- 
30, and the Judgment Scene, Matt. 25:31-46. This points to the 



THE DAY OF JUDGMENT 237 

surmise that the latter ahvays has existed rather as an independent 
factor, a conjecture sustained by the unity and separate completeness 
of the thought in the paragraph, completeness except in that it assumes 
a previous reference to the coming of the Son of man. It reads like a 
sustained homiletic deduction from certain authentic sayings of Jesus. 
In the absence of satisfactory external tests of a documentary kind, 
the attention may be directed to the principal thoughts of the para- 
graph, in the endeavor to relate them to similar or dissimilar ideas as 
recorded elsewhere in the gospels. It is held in advance as possible 
(i) that this paragraph may be the genuine utterance of Jesus, and, 
as such, the apostolic source of similar ideas elsewhere when those 
ideas are not supported in their context by comparative study; (2) 
that it may be from Jesus, but may not be the source of similar ideas 
elsewhere, those other expressions being also directly from Jesus, the 
evidence having been wrongly interpreted in preceding studies; (3) 
that it may not be from Jesus, but may be the product of the same 
tendency which added similar ideas elsewhere. The thought of the 
paragraph falls naturally into two general divisions: 

A. Features of the Judgment Scene. 

B. The Basis of Destiny in the Judgment. 

A. FEATURES OF THE JUDGMENT SCENE 

I. " The Son of man shall come in his glory and all the angels with 
himy 

This initial feature of the judgment is portrayed at three other 
points in the Synoptic Gospels, namely: (i) MK 13:26, 27; (2) MK 
i4:62=Matt. 26:64=Luke 22:69; (3) MK 8:38. But as to (i), 
the original words of Jesus on this occasion seem to be preserved in 
document P § 60, and as there recorded are without this feature.^ As 
for (2), the evidence seems to indicate that the original document 
MK is preserved by Luke 22 :69, which does not contain this feature."" 
Concerning (3), the saying of Jesus on the subject of denial appears 
to be found in more primitive form in document P §20 end.^ Ought 
it to be held that the present paragraph is the source of all these accre- 
tions ? Or is the saying at this point to be attributed to the same 

I See pp. 170-79. 2 See pp. 83-85. 3 See pp. 79-8T. 



238 THE TEACHING OF JESUS ABOUT THE FUTURE 

tendency which apparently produced those accretions, the eschatolo- 
gical impulse of the apostolic age ? 

2. ^^ He shall sit on the throne of his glory ^ 

In addition to its appearance at this point, this phase of the Judg- 
ment Scene occurs as a part of the Matthaean record of the promise 
of judicial functions to the Twelve, but not elsewhere. Thus 
Matthew reports, "when the Son of man shall sit on the throne of 
his glory, ye also shall sit upon twelve thrones" (Matt. 19:28). 
Though the Lukan enlargement carries in it the latter phrase, "ye 
shall sit on thrones" (Luke 22:30), it does not so represent the Son 
of man as judge of men. Since that portion of the Matthaean record 
is not supported by document MK 10:28-30,^ one naturally raises 
the question whether it may have been drawn from our present 
paragraph. Or are the phenomena better explained by tracing both 
of these Matthaean statements to some body of ideas held in common 
by the apostolic community, but assignable to Jesus only through 
misinterpretation of the much less personal and much more general 
portrayal in document P §60 ? 

3. ^^ Before him shall he gathered all the nations ^ 

Of the references to judgment in the gospels, this is the only one 
which indicates that the day takes account of other peoples than Israel. 
By implication, the judicial activities of that dread occasion are fully 
covered in the assignment by gospel MT and gospel LK, "ye shall 
sit on thrones judging the twelve tribes of Israel." Does the larger 
outlook indicate a later origin for this paragraph ? 

4. "iJe shall separate them one from another . ... he shall set the 

sheep on his right hand, but the goats on the left.''^ 

Apart from any difference of opinion as to the relation between 
figure and reality in these words, and regarding them simply as a 
mode of conveying some significant fact as to ultimate destiny, 
whether is the idea of divergent destiny through a separation better 
brought to the human consciousness by these words or by those 
of the same intent credited to Jesus in the second half of document 
P §60 ? Is it probable that both modes of portrayal originated in the 

I See pp. 221-25, 



THE DAY OF JUDGMENT 239 

same mind? And does the present sketch show a development 
beyond even that Old Testament idea of the method of separation 
v^hich has found a place in MK 13:27 and in Matt. 13 : 41, 49 — separa- 
tion through the office of the angels ?^ If so, is this higher articula- 
tion another evidence of the later date of this paragraph ? 

5. '' Then shall the King say unto them . ... And the King shall 

answer and say.^^ 

By these words Jesus is represented as designating himself as "the 
King." Shall it be held that it is from the self -definition here re- 
corded that there have grown those references to the kingdom of the 
Son of man which previous studies have shown to be found only in 
passages under question on wholly other grounds, namely, Matt. 
16:28; Luke 22:29, 305 Matt. 13:41 P"^ Nowhere else than in the 
present paragraph does Jesus refer to himself as ''the King." Such 
self-estimate, expressed by word, is opposed to the otherwise consistent 
and intelligible policy of Jesus throughout his ministry. Is the evi- 
dence strong enough to convince one that he departed from his method 
in the present case ? Or is the term here, like the assignment of the 
kingdom to him in the above passages, to be referred to his interpreters 
of a later day ? 

6. ^'Inherit the kingdom prepared for you from the foundation of the 

world.'' ^ 

When there is made a study of the references of Jesus to the king- 
dom of God, from the standpoint of the phraseology used in defining 
the mode of its acquisition by the individual, it is found that three 
passages fall into a group which is sharply differentiated from all 
others. These sayings are: (i) "Fear not, little fiock; for it is your 
Father's good pleasure to give you the kingdom" (Luke 12:32); (2) 
"I appoint unto you a kingdom, even as my Father appointed unto 
me" (Luke 22:29); (3) ''Inherit the kingdom prepared for you from 
the foundation of the world" (Matt. 25:34). As to (i), the com- 
parison of the Matthaean P with the Lukan P has shown that the 
Lukan form of report, P§§25, 26, is due to a modification of the 
original cast of the document, probably under the influence of the 
contiguity of the eschatological parables in P §§ 27-30. ^ In the case 

I See pp. 176, 177. 2 See pp. 233, 234. 3 See pp. 61-63. 



240 THE TEACHING OF JESUS ABOUT THE FUTURE 

of (2), the words are a part of the promise of judicial functions to the 
Twelve.^ In the face of these facts, ought it to be held with convic- 
tion that the instance belonging to this paragraph, despite its depar- 
ture from the customary terminology of Jesus, is nevertheless to be 
credited to Jesus ? 

7. ^^ Depart from me, ye cursed, into the eternal fire which is prepared 

for the devil and his angels. ^[ 

The notion of an eschatological fate of the type portrayed in these 
words has been found in six passages in the Gospel of Matthew which, 
in one connection or another, have been under examination in pre- 
ceding studies, namely. Matt. 8:12; 13:42; 13:50; 22:13; 24:51; 
25:30. For wholly independent reasons in each case, the conclusion 
was reached that no one of these passages can justifiably be regarded 
as spoken by Jesus. ^ Ought it to be held that, though not directly 
assignable to him, they are indirectly the product of his thought, 
being the outgrowth of the passage now under consideration ? If so, 
this single statement in the portrayal has wielded an immense influence 
upon the sayings of Jesus about the future, as may be seen even more 
strikingly by a comparison of document MK 9 : 43-49 with document 
M §5. To bring under review all the traces in the Synoptic Gospels 
of that mode of thought about the eschatological fate of the wicked 
which finds its most vivid expression in the present paragraph would 
be too large a digression at this point. The results of subsequent in- 
vestigation^ may be anticipated, however, to the extent of affirming 
that the application of external tests to the reputed sayings brings the 
conviction that, if Jesus taught the fate here described, this is the only 
passage by which he did so teach. 

8. "And these shall go away into eternal punishment: hut the righteous 

into eternal life^ 
For an impressive and significant exhibit of the accretion of this 
conception of "eternal punishment" upon the original words of 

1 See pp. 221-25. 

2 On Matt. 8:i2=Luke 13:28, see pp. 56, 57; on Matt. 13:42, 50, see pp. 226-35; 
on Matt. 22:13, see pp. 29, 30; on Matt. 24:51, see p. 55, 56; on Matt. 25:30, see pp 
27-29. 

3 See pp. 256-67. 



THE DAY OF JUDGMENT 241 

Jesus, there should be set in detailed parallelism with the report 
handed down by document M § 5 that transmitted by document 
MK 9:43-49.^ Shall it be said that the additions in^the latter are 
the resultant of these words in our present section ? Or are those 
accretions and this section to be traced to the same influence, namely, 
to beliefs not expressed by Jesus? The study of Jesus' use of the 
phrase "eternal Hfe" is made subsequently.^ 

B. THE BASIS OF DESTINY IN THE JUDGMENT 

It seems a reasonable statement to afhrm that all these features 
of the Judgment Scene are subsidiary to the purpose of defining the 
basis of destiny in the judgment so vividly as definitely to affect con- 
duct, as effectively to fashion it according to that basis. To this 
eminently practical end there is brought into service that framework 
of future outlook which has engaged our attention to the present. 
It is of equal if not of greater importance to determine whether the 
ultimate basis of differentiation between men as here outlined is the 
product of the mind of Jesus. For, if it is, we have here in small com- 
pass the thought of Jesus as to what constitutes true discipleship to 
himself. No word of his can have higher importance than his defini- 
tion of the conditions of fellowship with him. Do the demands 
made here accord with those elsewhere attributed to Jesus ? 

It will probably be agreed by those who have made an independent 
study of the teaching of Jesus, a study not swayed by preconceptions, 
that the way to discipleship and ultimate destiny outlined by this 
paragraph falls, in scope of requirement, far short of the conditions 
of discipleship as uniformly laid down elsewhere by Jesus. It may 
not be replied that we have here nothing more than partial illustra- 
tions of certain phases of the fruit of discipleship, for these actions 
are made the sole basis of destiny; the representation is that nothing 
else is taken into account. To set forth the requirements for disciple- 
ship as defined by Jesus in other connections is outside the limits of 
this work. When it is contended that this paragraph does not 
adequately cover them, it is not meant that the conduct here sketched 
is of trivial significance, or so wholly secondary for Jesus as to be 
unworthy of high recognition. What is advanced is that, while the 

I See pp. 259-63. 2 See pp. 270-72. 



242 THE TEACHING OF JESUS ABOUT THE FUTURE 

activities here named fall within the expressions of true discipleship, 
they entirely miss that which constitutes the essence of disciple- 
ship. They are the body without the soul ; at the most they represent 
the lesser half of the way of life. It will be recalled that when Jesus 
spoke the parable of the Good Samaritan he was not expounding his 
whole definition of the way "to inherit eternal life," but only its other 
half — ^"and thy neighbour as thyself." But in the paragraph under 
consideration the love of neighbor is not the other half but the whole 
of the basis of destiny. 

If this mode of view is not elsewhere traceable to Jesus, and is here 
in a paragraph otherwise doubtful, from whence does it come ? In 
answer, may it not correctly be said that we possess in this paragraph 
a summary sketch of the community ethics in the early Christian 
society as those ethics are known to us from the other literature of the 
period? Do not these activities constitute the principal forms in 
which the new moral life of the early church found its first corporate 
expressions ? Reference is made not to the first years of the apostolic 
age, but to later decades, which preceded, however, the cessation of 
growth in the gospel tradition. 

Back of the question as to the time of origin there lies the inquiry 
after the motive of origin. Suppose it be true that the paragraph is 
the product of the later decades of the early age of the church, why 
then was it fashioned ? Is not the answer to be found by observing 
closely the limits of the circle within which these commendable activ- 
ities are supposed to be practiced, namely, "unto one of these my 
brethren, these least ones .... unto one of these least ones"? 
Directly stated, the whole paragraph seems to be a form of appeal 
for the favorable reception and the benevolent treatment of the itiner- 
ant propagandists of the faith in the early age of the church. Re- 
garded as such, it makes luminous the gravest interpretative difii- 
culties in that chapter of document MK which holds more critical 
problems than any other portion of that document, namely, MK 
9:33-50.^ One of the most serious of those problems is created by 
the repeated phrase, "one of these little ones .... one of such little 
ones." Confusion is caused by applying this phrase to a little child, 
whereas elsewhere in the context an actual child cannot be meant. 

I On the problems of MK 9:33-50, see pp. 67-78. 



THE DAY OF JUDGMENT 243 

Moreover, when applied to the real child, the one saying unmistak- 
ably so applied is without intelHgibility. It was found that if in all 
cases where the phrase appears it was taken as the equivalent of "one 
of my disciples" every saying containing the phrase would be wholly 
intelligible. That it should be so taken is confirmed not only by the 
internal and external evidences of the Markan occurrences, but also 
by the present paragraph, where "one of these least^ ones" evidently 
means "one of my disciples," or, as expressly and more personally 
stated, "one of my brethren." 

This brings together on a common plane two very closely related, 
but now widely separated, reputed sayings of Jesus, namely, those 
about the benevolent treatment of the itinerant propagandists in the 
present Matthaean paragraph and that one of like intent in the 
problem chapter of document MK, "And whosoever shall give to 
drink unto one of these little ones a cup of cold water only, in the 
name of a disciple, verily I say unto you, he shall in no wise lose his 
reward," Matt. io:42 = MK 9:41. Beneath the document MK 
saying there is evidently the same fundamental ethical conception as 
underlies this Matthaean paragraph. They are at one both in ulti- 
mate ground and in purpose. They exalt the benevolent disposition 
in order to assure a favorable treatment of the propagandists of the 
faith. Are both or either of them from Jesus ? 

For the Matthaean paragraph, we are without any ordinary exter- 
nal test ; but not so in the case of the document MK saying. In the 
study of the most confused section of document MK, it was concluded 
that the more primitive MK used by the evangeUst Luke consisted 
only of the portions A-I with O,"" and that the portions J, K, M, N were 
added to the document subsequently, but before it came to the hands 
of the evangelist Matthew. The true historical setting and the more 
original form of the sayings in portion M were believed to be found 
in document M§5. Similarly, the portion K is apparently a frag- 
ment of sayings that are more adequately transmitted by document 
P § 54. The portion N impresses one as an editorial endeavor to 

1 The difference between this and the Markan phrase is only the difference be- 
tween the positive (fxiKpuv, little) and the superlative (iXaxio'TOJv, least) of the one 
word. 

2 As exhibited on p. 69-71. 



244 THE TEACHING OF JESUS ABOUT THE FUTURE 

fashion a form of transit between M and O, necessitated by the intro- 
duction of M. The portion J has undergone verbal changes, it seems, 
since document MK was used by Matthew, its more original wording 
being found in Matt. 10:42. But what shall be said as to the origin 
of the portion J? Unlike portions K and M, variant reports of it 
cannot be found in other documents; nor may it be explained, like 
portion N, as a transition. Indeed, one of its most marked char- 
acteristics is that it has no reasonably assignable relation to what 
precedes or to what follows ; the common element in it and its context 
is no more than the phrase "one of these little ones." 

In view of these externally derived facts, it seems necessary to 
consider whether it may not be true that this saying in portion J of 
document MK has some source other than Jesus, let us say the early 
church, which by this saying and by its equivalent in the present 
Matthaean paragraph on the Judgment sought to assure for the 
itinerant propagandists of the faith a favorable reception and chari- 
table treatment. That neither one is derived from the other seems 
evident from the total absence of verbal likeness; that both spring 
from the same view-point seems beyond any doubt. And the indica- 
tions multiply that this view-point was that of the early church,^ 
rather than that of Jesus himself. 

It was said at the outset that the present Matthaean portrayal of 
Judgment and Basis of Destiny might be, (i) the genuine utterance 
of Jesus and the source of similar ideas elsewhere which are unsup- 
ported by comparative study. But those unsupported ideas are found 
in greater or lesser measure in documents MK and P, and in gospel 
LK as well as gospel MT. On the other hand, documents MK and 
P and gospel LK report no portions which can be set in verbal 
parallelism with this Matthaean paragraph. Stated otherwise, if the 
content of this Matthaean paragraph is their source for these ideas, 
they have failed to embody the source but have retained the products 
of the source. This is not inconceivable, but it seems highly improb- 
able. Add to this consideration the fact that all the time indications 
within and without the paragraph point to a late date, and the sup- 
position of it as a source for these portions of documents MK and P 

I The Third Epistle of John is devoted to the securing of a favorable attitude toward 
and benevolent treatment of, the propagandists of the faith. 



THE DAY OF JUDGMENT 245 

requires chronological reversions which give denial to the assumption. 
Much the more normal order is to regard the sayings in document 
MK 13 : 26, 27 as the starting-point from v^^hich there v^as adduced the 
whole of this Matthaean paragraph as a homiletic appeal. A homily 
based upon some impressive text and framed with some specific pur- 
pose seems as natural a product of the early years as is an exposition 
of a parable. In some way the homily ultimately found a place in 
gospel MT as a part of that discourse on which it seems to be based. 

It was suggested, (2) that the Matthaean paragraph is from Jesus, 
but is not the source of similar ideas elsewhere, those other expres- 
sions being also directly from Jesus, the evidence having been v^ongly 
interpreted in previous studies. But the recapitulation of all the 
evidence found in those previous studies has brought to light the fact 
that, almost without exception, it is externally based in a documentary 
way, and hence cannot be called in question, unless one disputes the 
testimony of the comparative method, that is, denies documentary 
bases for the First and Third Gospels. 

As the other possibility for the origin of the paragraph there was 
advanced the hypothesis that, (3) it may not be from Jesus, but the 
product of the same tendency which added similar ideas elsewhere. 
This seems to be the conclusion demanded by the evidence. But 
that evidence indicates also that this Matthaean paragraph belongs 
to another period of the history of the tradition than that which origi- 
nated similar ideas elsewhere in the gospels. The latter were forma- 
tive; this is derivative. Early framers of tradition, probably without 
conscious purpose, supplanted, it seems, the original sayings of Jesus, 
as reported by document P §60, by the phraseology of document MK 
13:24-27; later interpreters and enforcers of tradition apparently 
deduced from the latter and like passages the framework for such an 
ethical appeal on behalf of the brethren as is handed down in the 
present Matthaean paragraph. 

If these conclusions are correct, then it is to be affirmed, finally, 
that it is not to Jesus himself but to the Matthaean factors in gospel 
tradition that there is to be assigned every reference to the Day of 
Judgment examined in the present chapter, except, it may be, the gos- 
pel LK promise of Judicial Functions to the Twelve (§4), a promise 
recorded in both gospel LK and gospel MT. 



246 THE TEACHING OF JESUS ABOUT THE FUTURE 

§8. The Fate of Certain Cities in the Judgment 

LuKAN P §5 Matthaean P 

A Woe unto thee, Chorazin! woe unto thee, Beth- A Woe unto thee, Chorazin! woe unto thee, 

saida! Bethsaida! 

B for if the mighty works had been done in B for if the mighty works had been done 

Tyre and Sidon, which were done in you, they in Tyre and Sidon which were done in you, they 

would have repented long ago, sitting in sackcloth would have repented long ago in sackcloth and 
and ashes. ashes, 

C Howbeit it shall be more tolerable for C Howbeit I say unto you, it shall be more 

Tyre and Sidon in the judgement, than for you. tolerable for Tyre and Sidon in the day of judge- 

ment, than for you. 
D And thou, Capernaum, shalt thou be exalted unto D And thou, Capernaum, shalt 

heaven? thou shalt be brought down unto Hades. thou be exalted unto heaven ? thou shalt go down 

unto Hades: 
E for if the mighty works had been 

done in Sodom which were done in thee, it would 
have remained until this day. 
F Howbeit I say unto 

you that it shall be more tolerable for the land of 
Sodom in the day of judgement, than for thee. 

Evidently the portions E, F are Matthaean editorial expansions 
upon his document, being the equivalents respectively of portions B, C. 
The latter having been applied by his document to Chorazin and 
Bethsaida, it seemed apparently nothing more than a legitimate and 
necessary rounding-out and balancing of the sayings to adapt them to 
Capernaum also. But a close observer will note that the portion D is 
not the equivalent of portion A; the latter requires something addi- 
tional, such as is supplied by portions B, C, whereas the portion D is 
complete in itself. For the present purpose, it is not of much signifi- 
cance what may be one's decision about the source of portions E, F. 
The whole paragraph has a place here solely because there appears 
in portions C, F of the Matthaean P the phrase ''the day of judgement." 
But a comparison with the Lukan P shows that this is the Matthaean 
expansion of the phrase "the judgement." No doubt Jesus could 
speak in general terms about "the judgement" without thereby 
recording himself as possessed by current eschatological conceptions 
and expectations of "the day of judgement." It will not be denied 
that he had convictions about differences of destiny for men, and 
that he spoke of a time when separation would be effected on the basis 
of judgment as to the ultimate worth of individuals, as in document 
P §60. Not even so much as that is conveyed by the simple phrase 
he used here — "the judgement." The interpreter of Jesus must be 
on his guard against giving to a general term used by Jesus that 
specific content with which certain circles of thought subsequent to 
his day used its expansion — ^"the day of judgement." That the pro- 



THE DAY OF JUDGMENT 247 

posed distinction is not a modern over-refinement seems evidenced 
by the fact that the eschatological mind of Matthew did not find its 
satisfying expression in the simple phrase suppHed by his document, 
"the judgement," but only through its elaboration into the unmistak- 
ably eschatological term, "the day of judgement." 

That which is said in this paragraph concerning those cities which 
had been the centers of Jesus' ministry is affirmed of unreceptive 
cities about to be visited by the disciples of Jesus on their mission: 

Document MK 6:ii Document P §4 

A And whatsoever place shall not receive you, and A But into whatsoever city ye shall enter, and 

they hear you not, as ye go forth thence, they receive you not, go out into the streets thereof 

B shake off B and say. Even the dust from your city, that 

the dust that is under your feet for a testimony cleaveth to our feet, we do wipe off against you: 

unto them. howbeit know this, that the kingdom of God is 

come nigh. 
C I say unto you. It shall be more 

tolerable in that day for Sodom, than for that city. 

It may be doubted with good reason whether the portion C is from 
Jesus. Its entire absence from document MK stands against it, 
though not as a conclusive argument. But to this external evidence 
there is to be added the consideration that such severe condemnation 
as is implied in the words of C seems to be wanting in warrant when it 
is recalled that the messengers remained no long time at each city in 
their rapid itinerary of the provinces. That which might be spoken 
in criticism of cities in the midst of which Jesus had labored and 
taught for days, as Capernaum, could hardly be directed with justice 
against places touched superficially by his disciples. It seems more 
normal and more reasonable to regard the portion C as an extension 
by the disciples to the unfavorable places visited by them of words 
specifically used by Jesus, but not intended by him as a generalization 
for later propagandism. That the specific should become the general 
in this case was furthered no doubt by the documentary contiguity of 
the specific sayings, as both stand in document P §§4, 5. 

When the evangelist Matthew made a combination of all the docu- 
mentary references to the mission of the disciples in his tenth chapter, 
he inserted the portion C above as Matt. 10:15. But again his 
eschatological impulse led him to change "that day" of his document 
into his customary phrase, "the day of judgement." In one instance 
only did Matthew take over his document without giving to the refer- 
ence to "judgement" found in it the eschatological cast, namely, the 
following passage about Nineveh and Sheba: 



248 THE TEACHING OF JESUS ABOUT THE FUTURE 

Matthaean P Lukan P §16 
A The men of Nineveh shall stand up in the A The men of Nineveh shall stand up in the 
judgement with this generation, and shall condemn judgement with this generation, and shall con- 
it: for they repented at the preaching of Jonah; damn it: for they repented at the preaching of 
and behold, a greater than Jonah is here. Jonah; and behold, a greater than Jonah is here. 
B The queen of the south shall rise up in the B The queen of the south shall rise up in the 
judgement with this generation, and shall condemn judgement with the men of this generation, and 
it : for she came from the ends of the earth to hear shall condemn them : for she came from the ends 
the wisdom of Solomon; and behold, a greater of the earth to hear the wisdom of Solomon; and 
than Solomon is here. behold, a greater than Solomon is here. 

There have been brought under review all references to the Day of 
Judgment, of whatever form or content, that are recorded in the 
Synoptic Gospels. Stated summarily, the results that seem to have 
been reached show that none of these statements of judgment are 
from Jesus, except the sayings about Chorazin and Bethsaida and 
about the men of Nineveh and the queen of Sheba " in the judgement." 
Even when taking these over from document P, the evangelist Matthew 
changed the phrase to " the day of judgement" in the case of Chorazin 
and Bethsaida. It is apparently to that same Matthaean tendency — 
using Matthaean in the comprehensive sense of document M, evangel- 
ist Matthew, and later workers upon the Gospel of Matthew — that 
there is to be assigned the origin of every other saying or body of 
sayings about the Judgment, except, perhaps, the promise of Judicial 
Functions to the Twelve as in gospel LK (§4). 



CHAPTER VI 

LIFE AFTER DEATH 

§ I. The Resurrection 

§ 2. The Two Aeons 

§ 3. Hell or Gehenna {y^ewa) 

§ 4. Torment and Fire 

§ 5. Hades {g^drjs) 

§ 6. Destruction 

§ 7. The Soul {^vx^i) and the Spirit {irvedfia) 

§ 8. Life and Eternal Life (fw>J) 

§ 9. The Eternal Tabernacles 

§10. Paradise and Glory 

§11. Heaven 

§12. The Future in Vague Figures 

§13. The Narrow and the Shut Door 

§14. The Passing Away of Heaven and Earth 

§15. The Parable of Lazarus and the Rich Man 



CHAPTER VI 



LIFE AFTER DEATH 



§1. The Resurrection 

Jesus is reported by the Synoptic Gospels to have referred to the 
Resurrection on two occasions only in the course of his teaching. 
Of these, one is a brief assertion in the form of a promise at the close 
of some admonitions addressed to a Pharisee, document P §43C; 
the other is a more fully developed, argumentative statement of the 
belief and the grounds of the belief of Jesus on this theme, document 
MK 12:18-27. The latter was called forth by the Sadducean posi- 
tion on the Pharisaic hope of resurrection : 



Gospel MT 22:23-32 

A On that day there came 
to him Sadducees, which 
say that there is no resur- 
rection: and they asked 
him, saying, 

B Master, 

Moses said. If a man die, 
having no children, his 
brother shall marry his 
wife, and raise up seed un- 
to his brother. 



C Now there 

were with us seven bre- 
thren: and the first mar- 
ried and deceased, and 
having no seed left his 
wife unto his brother; in 
like manner the second 
also, and the third, unto 
the seventh. 

D And after them 

all the woman died. In 
the resurrection therefore 
whose wife shall she be of 
the seven ? for they all had 
her. 

E But Jesus answered 
and said unto them, 

F Ye do 

err, not knowing the scrip- 
tures, nor the power of 
God. 



Document MK 
12:18-27 

A And there come unto 
him Sadducees, which say 
that there is no resurrec- 
tion; and they asked him, 
saying, 

B Master, Moses 

wrote unto us. If a man's 
brother die, and leave a 
wife behind him, and leave 
no child, that his brother 
should take his wife, and 
raise up seed unto his 
brother. 

C There were seven 

brethren: and the first 
took a wife, and dying left 
no seed; and the second 
took her. and died, lea\ing 
no seed behind him; and 
the third likewise : and^the 
seven left no seed. 

D Last 

of all the woman also died. 
In the resurrection whose 
wife shall she be of them ? 
for the seven had her to 
wife. 

E Jesus said unto 

them, 

F Is it not for this 

cause that ye err, that ye 
know not the scriptures, 
nor the power of God ? 



Gospel LK 20:27-38 
A And there came to him 
certain of the Sadducees, 
they which say that there 
is no resurrection; and 
they asked him, saying, 

B Master, Moses wrote 
unto us, that if a man's 
brother die, ha\ang a wife, 
and he be childless, his 
brother should take the 
wife, and raise up seed 
unto his brother. 

C There were 

therefore seven brethren: 
and the first took a wife, 
and died childless; and 
the second; and the third 
took her; and likewise 
the seven also left no chil- 
dren, and died. 

D Afterward 

the woman also died. In 
the resurrection therefore 
whose wife of them shall 
she be ? for the seven had 
her to wife. 



said unto them. 



And Jesus 



The sons 
of this world marry, and 
are given in marriage: but 
they that are accounted 
worthy to attain to that 
world, 



251 



252 THE TEACHING OF JESUS ABOUT THE FUTURE 

H For in the resurrec- H For H and the resurrec- 
tion they neither marry, when they shall rise from tion from the dead, neither 
nor are given in marriage, the dead, they neither marry, nor are given in 
marry, nor are given in marriage 
marriage; 

I for neither can 

they die any more: 
J but are as angels in J but are as angels J for 

heaven. in heaven. they are equal unto the 

angels; 

K and are sons of 

God, being sons of the 
resurrection. 
L But as touching L But as touching L But that the 

the resurrection of the the dead, that they are dead are raised, even 
dead, have ye not read raised; have ye not read Moses shewed, in //tg ^/ace 
that which was spoken in the book of Moses, in concerning the Bush, when 
unto you by God, saying, ihe place concerning the he calleth the Lord the 
I am the God of Abraham , Bush, how God spake God of Abraham, and the 
and the God of Isaac, and unto him, saying, I am God of Isaac, and the God 
the God of Jacob ? God the God of Abraham, and of Jacob. Now he is not 
is not the God of the dead, the God of Isaac, and the the God of the dead, but 
but of the living. God of Jacob ? He is not of the living: 

the God of the dead, but of 
the living: ye do greatly 
err. 

M for all live unto him. 

The evangelist Matthew follows his document MK with notable 
faithfulness in the above paragraph. The evangelist Luke substitutes 
the portion G for the portion F of his document, and adds the portions 
I, K, M. That which Luke did not derive from his document MK is 
set to the right in the exhibit. The most important of his additions 
is the thought contained in portion G. By it participation in the 
resurrection seems limited to ''them that are accounted worthy to 
attain to that aeon and the resurrection from the dead." The portion 
I is a natural inference from the nature of the resurrection life as 
defined elsewhere in the paragraph; it is a spirit life, that is, ''as 
angels in heaven." If so, it seems reasonable to conclude that 
"neither can they die any more." Both of the portions K and G, 
added by Luke, contain related phraseology, "sons of this aeon 
.... sons of God .... sons of the resurrection." In previous 
studies it has been learned that one of the discoverable tendencies in 
the gospels is that of adding to the documentary words of Jesus the 
notion of the Two Aeons, as Luke has done in the portion G. 

The apparent limitation of the resurrection to " them that are ac- 
counted worthy to attain" seems set aside in favor of a larger view 
by the portion M, "for all live unto him." But the "all" may be 
intended by the evangelist to refer only to all to whom the God of the 
patriarchs is truly God. However, both portions G and M lie out- 
side the document used by Luke, and have an interest only as 



LIFE AFTER DEATH 253 

setting forth certain tendencies in the handhng of the original words 
of Jesus on this subject, as recorded in document MK. From the 
document MK record, it seems difficult to deduce with certainty the 
thought of Jesus as to the extent of the resurrection, as to whether it 
is to include all men or those only ''that are accounted worthy to 
attain." Of the fact of the resurrection, he was certain; of the nature 
of the resurrection life, he spoke with sufficient clearness; of its 
extent, he leaves the inference to be made from the content of his 
argument for the fact. 

In the document P reference to the resurrection, the positive declar- 
ation of its extent does not include more than ''the just": 

Document P §430 

And he said to him also that had bidden him, When thou makest a dinner or a supper, call not thy 
friends, nor thy brethren, nor thy kinsmen, nor rich neighbours, lest haply they also bid thee again, and 
a recompense be made thee. But when thou makest a feast, bid the poor, the maimed, the lame, the 
blind: and thou shalt be blessed; because they have not wherewith to recompense thee: for thou shalt be 
recompensed in the resm-rection of the just. 

There is no explicit exclusion from the resurrection of others than 
those meant by "the just," though the use of the narrower phrase, 
"the resurrection of the just," does suggest that the outlook has 
definite limitations. For if the mind customarily thought in broader 
terms, it might be expected to use qualifying words only under the 
pressure of special conditions; these do not seem to be present in 
the circumstances of this occasion. No more can be said with assur- 
ance than that here there is assumed a resurrection of at least "the 
just." 

It ought to be observed that the paragraph is complete in sense, 
and adequate, it seems, to the purpose of the hour, without the closing 
words, " for thou shalt be recompensed in the resurrection of the just." 
The necessary balance for the contrast can be fully found in the 
promise, "and thou shalt be blessed." It does not seem improbable 
that the second "for thou shalt be" is the endeavor of an interpreter 
to give specific content to the blessedness promised by Jesus. How- 
ever, there is no external critical test that may be applied to this case. 
In the structure of the paragraph, "because they have not wherewith 
to recompense thee" seems to be the parallelism to "and a recom- 
pense be made thee," and as such the natural conclusion of the saying. 
In any case, the teaching of Jesus on the resurrection, as given in the 
two passages in which he touches upon that theme, shows that he 



254 THE TEACHING OF JESUS ABOUT THE FUTURE 

had profound conviction of the fact of resurrection; that he con- 
ceived of the resurrection Hfe as a spirit Hfe — ''they are as angels;" 
and that the resurrection state is attained by at least ''the just." 

§2. The Two Aeons 

That mode of world- view to which there is to be attributed the 
addition of the notion of the Two Aeons as set forth in the Lukan 
addition G in the first paragraph above on the resurrection has been 
apparently the cause of other modifications and additions to the 
original words of Jesus. In a previous study there was brought 
under review briefly a striking instance in the Gospel of Matthew: 

Document MK 3:28, 29 Gospel MT 12:31, 32 

A Verily I say unto you, All their sins shall be A Therefore I say unto you, Every sin and 
forgiven unto the sons of men, and their bias- blasphemy shall be forgiven unto men; but the 

phemies wherewith soever they shall blaspheme : blasphemy against the Spirit shall not be forgiven, 
but whosoever shall blaspheme against the Holy 
Spirit hath never forgiveness, 

B but is guilty of 

an eternal sin. 

DoCtTMENT P§21 

C And every one who shall speak a word against C And whosoever shall speak a word against the 

the Son of man, it shall be forgiven him: but unto Son of man, it shall be forgiven him; but whoso- 

him that blasphemeth against the Holy Spirit it ever shall speak against the Holy Spirit, it shall 

shall not be forgiven. not be forgiven him, 

D neither in this aeon, nor in 

that which is to come. 

The portion D is not derivable, except by inference, from document 
P §21 which Matthew used in portion C. But as the evangehst was 
making one of the most skilful and carefully wrought of his many 
wise combinations of documents in the narrative of which these 
sayings are a part, and as at this point he has effected a conflation of 
closely similar sayings from documents MK and P, it is reasonable 
to regard the portion D as his rewriting of the Markan portion B. 
It is in precisely such recastings that there emerges in his work as 
editor now this and now that phase of his eschatological outlook. 
How his world- view affected his work in details may be seen more 
clearly in this case if the portion D be interpreted as his equivalent 
for the portion B, and the comparison be made on the basis of the 
Greek text.^ 

But the most marked evidence of the Matthaean world-view 
appears in the repeated use of the technical phrase "the consumma- 
tion of the aeon." Five times this occurs in the Synoptic Gospels, 

? See p. 57, n. i. 



LIFE AFTER DEATH 255 

and always in gospel MX. It has been found in the final discourse 
on the future as the Matthaean addition to the document MK report 
of the question of the disciples, Matt. 24:3 = MK 13:4. In the 
expositions of the parables of the Wheat and Tares and the Drag-net 
this phrase, ''the consummation of the aeon," appears three times. 
Matt. 13 :39, 40, 49. But for the rejection of those expositions as from 
Jesus there were found many external reasons.^ Its only other occur- 
rence is as the closing words of the Great Commission, Matt. 28:20; 
subsequently some reasons will be advanced for the view that there 
it is additional to the original utterance of Jesus. ^ If previous and 
subsequent reasoning on these passages is sound, all these gospel 
MT uses of the word "aeon," whether alone or as part of the phrase 
"the consummation of the aeon," are Matthaean in their origin, and 
hence not representative of the mode of view of Jesus. 

In all of the Matthaean instances there is betrayed the technical, 
eschatological emphasis in the term, that special use of it by which 
a body of related ideas is suggested. These notions are not essen- 
tially inherent to the word "aeon," and it may be so employed as to 
carry no more than its customary meaning. It is with this general 
sense that one has to deal in interpreting the single occurrence of the 
word in document P, and the two instances of its appearance in docu- 
ment MK. Thus in document P it emerges as a part of the parable 
of the Unrighteous Steward : 

Document P§47 

And his lord commended the unrighteous steward because he had done wisely: for the sons of this 
world (aitii/) are for their own generation wiser than the sons of the light. 

There is here no contrast of two aeons, but an opposition of " sons of 
this aeon" against "sons of the light." In an even less degree has 
the word the technical cast of thought in the document MK exposition 
of a parable : 

Document MK 4:18, 19 

And others are they that are sown among the thorns; these are they that have heard the word, and the 
cares of the world {ai<av), and the deceitfulness of riches, and the lusts of other things entering in, choke the 
word, and it becometh unfruitful. 

There is not the setting of aeon over against aeon, as in the Mat- 
thaean passages, but simply the recognition of large time divisions, a 
present and a future, in the reported promise of Jesus when asked 
about the rewards of discipleship : 

I See pp. 226-35. 2 See pp. 342-52. 



256 THE TEACHING OF JESUS ABOUT THE FUTURE 

Document MK 10:29, 30 

There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or 
lands, for my sake, and for the gospel's sake, but he shall receive a hundredfold now in this time (xaipos) 
.... and in the age (altav) to come eternal life. 

To summarize : The word occurs in one passage in gospel LK as an 
editorial addition to document MK material, Luke 20:34, 35 = MK 
12 : 24, 25. It appears once in document P, P §47, and twice in docu- 
ment MK, MK 4:19; 10:30, in no case with any evident technical 
sense. Six times it is present in Matthaean material, Matt. 12:32; 
13:39, 40, 49; 24:3; 28:20, always with a distinctly eschatological 
cast; five of the six instances are in the phrase "the consummation 
of the aeon." It seems evidenced that only the passages in documents 
P and MK are from Jesus. 

§3. Hell or Gehenna (yeewa) 

The word Hell or Gehenna (yeevva) does not occur in document 
G. It appears once in document P, P §20. In document MK it is 
found three times, all within a single paragraph (MK 9:43-47). 
Five instances of its use are recorded in document M, distributed in 
four paragraphs which are parts of M §§4, 5, 27. The document MK 
paragraph is another report of the same sayings as are found in docu- 
ment M §5, and the latter report seems to preserve the true historical 
setting of these words. If it is correct to regard P § 20 as part of the 
final discourse on the future, then the sayings about Gehenna belong 
to three of the longest groups of words from Jesus: The Sermon on 
the Mount, M§4+M§5 = MK 9:43-47; the Discourse against the 
Pharisees, M §27; and the Final Discourse on the Future, P §20. 

As is well known, the word Gehenna (yeevva) is derived ultimately 
from the Hebrew expression Dbtl ^B > ^^^^ i^, valley of Hinnom. This 
valley lay to the south and southwest of Jerusalem; and is reputed to 
have been the depository for the dead bodies of criminals and car- 
casses of animals and the refuse of the city. In the light of the history 
of the word and of the place, the sayings of Jesus on the subject may 
be examined. 

Document M §4 

Ye have heard that it was said to them of old time. Thou shalt not kill; and whosoever shall kill shall 
be in danger of the judgement : but I say unto you, that every one who is angry with his brother shall be in 
danger of the judgement : and whosoever shall say to his brother, Raca, shall be in danger of the council ; 
and whosoever shall say, Thou fool , shall be in danger of the hell of fire. 

The forms of penalty attached to the several expressions of what 
Jesus regards as in essence the same as murder seem to be in an 



LIFE AFTER DEATH 257 

ascending scale — "the judgement .... the council .... the Ge- 
henna of fire." By "the judgement" is meant the local Jewish court 
established in every important town, of which mention is made in 
Deut. 16:18. Josephus says that it consisted of seven persons.^ 
"The council" signifies here the great senate and supreme court of 
the nation, which was called the Sanhedrin. The offenses mentioned 
by Jesus do not seem to form a scale with a climax, for the difference 
between calling a man "Raca" (an expression of contempt) and 
"Fool" seems not very great; nor is the utterance of either much 
more criminal than the harboring of inarticulate anger. The move- 
ment upward in phases of jurisdiction is, therefore, a literary advance, 
it appears, rather than a necessity of the thought. 

But there is such a movement, and since the prerogative of "the 
judgement" was death by the sword, and that of "the council" death 
by stoning, further degradation than the form of death imposed by 
the latter must involve additional desecration of the body. Nothing 
more despicable in this regard can well be imagined than the assign- 
ment of the body to a place with the carcasses of dead animals in the 
depository of the city offal, the valley of Hinnom. The right to pro- 
nounce this dread sentence was reserved, it may be, as the special 
prerogative of the president of the Sanhedrin, who, according to the 
testimony of Josephus and the New Testament, was the high-priest 
of the nation. No doubt consignment to Gehenna was confined to 
those guilty of the most serious offenses. And under the division 
of jurisdiction between the Romans and the Jews in Palestine in the 
time of Jesus, the Sanhedrin naturally gave itself more and more to 
moral and religious prosecution. 

Apparently it is against religio- social acts of criminality in con- 
nection with their propaganda that Jesus warns his disciples in the 
final discourse on the future: 

Document P §20 

And I say unto you my friends, Be not afraid of them which kill the body, and after that have no 
more that they can do. But I will warn you whom ye shall fear: Fear him, which after he hath killed hath 
authority to cast into Gehenna; yea, I say unto you, Fear him. 

By reference to what precedes these words in the instructions, it will 
be seen that Jesus had just enjoined the disciples to speak subse- 
quently with unreserved freedom of those truths which he had bidden 

I Antiquiiies, iv, 8, §15; War, ii, 20, §5. 



258 THE TEACHING OF JESUS ABOUT THE FUTURE 

them to keep during his lifetime as their private possession. The 
content of those truths was, it seems from previous studies, the state- 
ment of the messianic vocation of Jesus and "the mystery of the king- 
dom." Henceforth there is to be "nothing covered up that shall not 
be revealed, and hid that shall not be known." But this does not 
involve the entire absence of discretion. While they are not to fear 
the death of the body at the hands of persecutors, they ought to pursue 
a course, even in their freedom of speech, which will avoid all unneces- 
sary precipitation of action by the courts, especially to shun conduct 
in deed and speech which will make them liable to the most oppro- 
brious treatment during and after death. The prerogative of assign- 
ment to the valley of Hinnom is regarded as lodged in the hands of 
one man — "him which hath authority to cast into Gehenna." They 
are to act in the mission with a wisdom which will keep them out of 
the hands of the high-priest, though violent death in the normal 
course of the prosecution of their propaganda is not to be feared or 
shunned. 

No doubt the above saying of Jesus about Gehenna would become 
much clearer to the reader of today did we know more precisely 
the nature of those breaches of Jewish law which were referred to 
"the council," the Sanhedrin, especially of those to which there was 
attached the extreme penalty of consignment of the body to Gehenna. 
In the absence of external testimony there can be conjecture only. It 
seems probable also that certain phrasing in the report of the saying 
as above preserved, by which it may have been more or less changed 
from the form given it by Jesus, are the outcome of that same tendency 
which is seen at the full in the Matthaean P report of the same saying : 

Matthaean P §20 

And be not afraid of them which kill the body, but are not able to kill the soul: but rather fear him 
which is able to destroy both soul and body in hell. 

Here the words " but are not able to kill the soul " have taken the place 
of the original "and after that have no more that they can do." 
Instead of the natural words "Fear him which after he hath killed 
hath authority to cast into Gehenna," the Matthaean hand has 
inserted "Fear him which is able to destroy both soul and body in 
Gehenna." These changes give an entirely different content to the 
thought of the saying. The Matthaean contrast is between "body" 



LIFE AFTER DEATH 259 

and " soul;" in the Lukan P the opposition is that of the mere death 
of the body to its death followed by desecration. There is, it seems, 
no mention or thought of "the soul" in the Lukan P report. With 
the Lukan P, the body is to be ''cast into Gehenna" — a natural 
description of the carrying-out of the judicial sentence. But by the 
Matthaean changes this procedure is supplanted by something of 
another nature, "to destroy both soul and body in Gehenna." In 
brief, the Matthaean terms, as usual, have carried the whole thought 
over into the eschatological region. The illuminative phrase of the 
original, "which after he hath killed hath authority to cast into Ge- 
henna," is lost in the assignment to the evil one of the power to destroy 
"the soul." In order to reach the thought of Jesus in this saying, 
there is need that it be clearly perceived that the original antithesis is 
apparently not that of "body" and "soul," but of two differing fates 
for the body. 

It seems to be again the body, and the body only, that is in the 
mind of Jesus when he sets one member of the body over against the 
v/hole body in his notable saying about the act of adultery through 
one member, the eye or the hand : 

Document M §5 

Ye have heard that it was said, Thou shalt not commit adultery : but I say unto you, that every oue 
that looketh on a woman to lust after her hath committed adultery with her already in his heart. And if 
thy right eye causeth thee to stumble, pluck it out, and cast it from thee : for it is profitable for thee that 
one of thy members should perish, and not thy whole body be cast into Gehenna. And if thy right hand 
causeth thee to stumble, cut it off, and cast it from thee : for it is profitable for thee that one of thy members 
should perish, and not thy whole body go into Gehenna. 

The issue that Jesus places before his hearer is the choice between the 
total loss of that member of the body which leads into the sin of adul- 
tery with the resultant freedom from adultery on the one hand, and, 
on the other, the retention of the offending member with consequent 
indulgence in adultery and the inevitable ultimate degeneracy and 
ruin of the body through indulgence. This ultimate debilitation and 
practical dissolution of the body he likens to that process of corrup- 
tive decay which was most loathingly brought to the mind by the 
putrefaction of bodies of criminals and carcasses of animals in the 
valley of Hinnom. It is better, he urges, to pluck out the eye or cut 
off the hand than to retain them at the cost of the wreck of the body 
— a wreck comparable only to that wrought in connection with the 
casting of the body into the valley of Hinnom. It is not improbable 
that adultery under certain circumstances, or the social evil in certain 



26o THE TEACHING OF JESUS ABOUT THE FUTURE 



forms, was punishable in the time of Jesus by judicial committment 
of the criminal to the opprobrium of desecration through assignment 
of the body after death to the valley of Hinnom. 

Whatever the choice of the individual, it is here the body only that 
is involved by the words of Jesus; he raises the question as to the 
wisdom of the sacrifice of ''the whole body" when ruthless and imme- 
diate dealing with "one of the members" will save the whole from 
desecration. But there is a strong movement away from this forceful, 
clear, simple, and searching thought in that report of these sayings 
which has found a place in document MK as below, a movement like 
that seen in the Matthaean account of the document P § 20 saying 
previously examined, that is, an eschatological recasting of the say- 
ings so that the original sense is wholly obscured : 



Document M §s 

A Ye have heard that it was 
said, Thou shalt not commit 
adultery: but I say unto 
you, that every one that 
looketh on a woman to lust 
after her hath committed 
adultery with her already in 
his heart. 

B And if thy right 

eye causeth thee to stumble, 
pluck it out, and cast it from 
fhee: for it is profitable for 
thee that one of thy members 
should perish, and not thy 
whole body be cast into hell. 

C And if thy right hand 
causeth thee to stumble, cut : 
it oflf, and cast it from thee 
for it is profitable for thee 
Jhat one of thy members 
should perish, and not thy 
whole body go into hell. 



Gospel MT i8:8, 9 



B And if thine eye causeth 
thee to stumble, pluck it out, 
and cast it from thee: it is 
good for thee to enter into 
life with one eye, rather 
than ha\'ing two eyes to be 
cast into the hell of fire. 

C And if thy hand or thy 
foot causeth thee to stumble, 
cut it off, and cast it from 
thee: it is good for thee to 
enter into life maimed or 
halt, rather than having two 
hands or two feet to be cast 
into the eternal fire. 



Document MK 9:42-48 

A And whosoever shall 

cause one of these little ones 
that believe on me to stum- 
ble, it were better for him if 
a great millstone were 
hanged about his neck, and 
he were cast into the sea. 

B And if thine eye cause 
thee to stumble, cast it out: 
it is good for thee to enter 
into the kingdom of God 
with one eye, rather than 
having two eyes to be cast 
into hell; 

C And if thy hand cause thee 
to stumble, cut it off: it is 
good for thee to enter into 
life maimed, rather than hav- 
ing thy two hands to go into 
hell, into the unquenchable 
fire. And if thy foot cause 
thee to stumble, cut it off: 
it is good for thee to enter 
into life halt, rather than 
having thy two feet to be 
cast into hell. 

D where their 

worm dieth not, and the fire 
is not quenched. 

The portion A under document MK will recall the setting given 
these sayings in that document; and when compared with portion A 
under document M will give weighty reasons for the conviction that 
document M, not document MK, has reported these words about 
eye and hand in their historical context. The evangelist Matthew 
had both documents, and therefore had the sayings before him in two 
very different connections. He retained them in both, reducing the 
statement in portion C of document MK by combining "thy hand" 



LIFE AFTER DEATH 261 

with "thy foot." No doubt the attentive reader will be able to trace 
some possible minor influences of the document M report in the gospel 
MT transcription of document MK. It ought to be observed that, 
for purposes of comparison, the document MK and gospel MT order 
has been conformed above to that of document M, their actual 
sequence of sayings being A, C, B, D. 

Except for a single instance, the uniform phrase of document MK 
and gospel MT is "enter into life;" no doubt the "enter into the 
kingdom of God" of portion B in document MK was originally 
"enter into life;" that seems established by the testimony of the 
Matthaean copy of it in portion B of gospel MT. The document 
MK contrast, followed by gospel MT, is set forth in the opposed 
fates, "to enter into life" and "to be cast into Gehenna." Gehenna 
is defined further as "the unquenchable fire" or "the eternal fire," 
and is described as a place " where their worm dieth not, and the fire is 
not quenched." That is to say, it is an eschatological fate of endless 
duration; against it there stands by contrast the blessedness of the 
righteous, to "enter into life." 

Thus the contrast as set forth in document M has been lost ; it is 
no longer an alternative between "thy right eye" and "thy whole 
body," but between "enter into life" and "be cast into Gehenna." 
Instead of two possible fates for the part or the whole of the body in 
the present life, there has been substituted two possible states of the 
body, mutilated or unmutilated, in the future life. By some simple 
and probably unconscious changes in transmission, the saying as pre- 
served in document MK has departed widely from the original thought 
of Jesus as recorded in document M. And it is not alone by the 
transfer of the whole to the future life that the mind of Jesus as 
expressed in these sayings has been obscured. There is given to the 
term Gehenna a new content; it becomes "the Gehenna of fire," 
"the unquenchable fire," "the eternal fire," the place "where their 
worm dieth not, and the fire is not quenched." None of these 
things are said of it in the document M report; there it is simply 
Gehenna, that is, the valley of Hinnom. It is important to recall 
at this point the fact that Gehenna is nowhere used in the Old Testa- 
ment except either in the topographical sense strictly speaking, or 
in reference to the valley of Hinnom as the region of idolatrous 



262 THE TEACHING OF JESUS ABOUT THE FUTURE 

practices and inhuman sacrifices. Nor does it occur in the bibhcal 
apocryphal literature. It emerges first, in the above document 
MK sense, in apocalytic literature, the date of which must be con- 
jectured. The portion D of document MK seems to be a transcrip- 
tion from Isa. 66:24, which reads in full: ''And they shall go forth, 
and look upon the carcases of the men that have transgressed against 
me : for their worm shall not die, neither shall their fire be quenched ; 
and they shall be an abhoring unto all flesh." Since these additions 
about "fire" have been so freely placed here, Matthew having gone 
beyond even document MK in the portion B by the change of "into 
Gehenna" so that his phrase reads "into the Gehenna of fire," the 
question naturally arises whether in document M §4, previously con- 
sidered, the saying of Jesus has received an addition in the words, 
"of fire." 

There remain for consideration the two appearances of the word 
Gehenna in document M §27, the report of the discourse against the 
Pharisees. Of the second of these, that at the close of the discourse, 
a study has already been made at other points. It has been seen 
that this eschatological close to the discourse is unsupported by the 
document P report of the final words of Jesus on this occasion. 
Instead of consigning the Pharisees to a drastic eschatological fate, 
as here represented, Jesus seems to have forecast their downfall with 
the ruin of the nation, document P§i8B.^ In the former of the 
instances in this discourse, Matt. 23:15, the phrase, "a son of Ge- 
henna," in the saying, "Ye make him twofold more a son of Gehenna 
than yourselves," seems to be a term of opprobrium, which takes its 
content of contempt from the fact that one condemned to the valley 
of Hinnom was a social outcast, made one by the nature of the crimes 
punished by such disposal of the body. In view of the uses to which 
the valley of Hinnom was put, especially because it was the depository 
of the bodies of criminals, it is natural to believe that scathing condem- 
nation found one of its most penetrating thrusts in the application to 
the Pharisees of the opprobrious title, "son of Gehenna," a term 
probably current in Jesus' day for precisely such a personal rebuke. 

Unless the evidence has been wrongly interpreted, the necessary 
conclusion from the foregoing results is that Jesus never used Gehenna 

I See pp. 32-35, 225, 226. 



LIFE AFTER DEATH 



263 



in any other sense than the valley of Hinnom, that is, the valley of 
Hinnom as the depository of the offal of Jerusalem, the carcasses 
of animals, and the bodies of criminals who by the special nature 
of their crimes were refused the rites of burial so sacred to the Jews. 
Wherever Gehenna appears in any other sense in the gospels, most 
especially where it is conceived of as the place of future and eternal 
punishment, the comparative study of documents seems to show 
with clearness that this sense is derived by subsequent modification 
of the original words of Jesus. 

§4. Torment and Fire 

All passages in the Synoptic Gospels in which there appears the 
notion of Torment and Fire as the portion of the wicked, in the 
future aeon, have come under examination at one point or another 
in previous studies. For review, they may be set down together, 
with references to the places where the full discussions of their 
original source are to be found. 



II. 



Gospel MT 8:29 

What have we to do with thee, 
thou Son of God ? art thou come 
hither to torment us before the 
time? 

Gospel MT 18:8, 9 

It is good for thee to enter into 
life maimed or halt, rather than 
ha\ing two hands or two feet to be 
cast into the eternal fire. ... It 
is good for thee to enter into life 
with one eye, rather than having 
two eyes to be cast into the hell of 
fire. 



Document M §4 

Whosoever shall say, Thou 

III. fool, shall be in danger of the hell 
of fire. 

Document M §14 
Every tree that bringeth not 

IV. forth good fruit is hewn down, and 
cast into the fixe. 

Document M §15 

As therefore the tares are 
gathered up and burned with fire; 
so shall it be in the end of the 
world. The Son of man shall 
send forth his angels, and they 
v. shall gather out of his kingdom 
all things that cause stumbling, 
and them that do iniquity, and 
shall cast them into the furnace 



Document MK 5:7 
What have I to do with thee, 
Jesus, thou Son of the Most High 
God ? I adjure thee by God, tor- 
ment me not. 

Document MK 9:43-49 

It is good for thee to enter into 
life maimed, rather than having 
thy two hands to go into hell, into 

the unquenchable fire It 

is good for thee to enter into the 
kingdom of God with one eye, 
rather than having two eyes to be 
cast into hell; where their worm 
dieth not, and the fire is not 
quenched. For every one shall 
be salted with fire. 



Gospel LK 8:28 

What have I to do with thee, 
Jesus, thou Son of the Most High 
God ? I beseech thee, torment me 
not. 



264 THE TEACHING OF JESUS ABOUT THE FUTURE 

of fire: there shall be the weep- 
ing and gnashing of teeth. 

Document M §18 

So shall it be in the end of the 
world: the angels shall come 
forth, and sever the wicked from 
VI. among the righteous, and shall 
cast them into the furnace of 
fire: there shall be the weeping 
and gnashing of teeth. 

Document M §26 
Depart from me, ye cursed, 
VII. into the eternal fire which is pre- 
pared for the devil and his angels. 

It will be observed that all references to "fire" in the Synoptic 
Gospels are derived from the single document M, except passage 
II above. The one mention of "Torment," passage I, in which tor- 
ment is treated as future, through the phrase "before the time," is 
likewise Matthaean. It is significant that the only passage outside 
of document M in which the future is treated in terms of "fire" is 
shown, by the external evidence, to have been added to document 
MK after the exemplar used by Luke had been copied.^ Thus the 
document MK form of these sayings stands with the various sayings 
above from document M as the product of times subsequent to 
Jesus. Fortunately, in this single instance where the tendency 
manifests itself in document MK, we are able to correct it by the use 
of another document, M §5, which apparently has not suffered modi- 
fication in this body of sayings. 

I. We are not dealing here with words attributed to Jesus, but 
with those reputed to have come from a demon. Their significance 
for the present study, therefore, lies in the fact that they exhibit the 
Matthaean eschatological conception by the addition "before the 
time." He believes in a future for demons, in which they will suffer 
torment, and reports the demon as asking for release from torment 
until that aeon of torment has come.^ 

II. The method of Matthew in his use of this passage from docu- 
ment MK, and the departures of the MK report from the original 
form in document M §5, by which the element "fire" has been given 
so large a place, have been considered. ^ The origin of the last 
sentence under document MK, "For every one shall be salted with 
fire," was suggested in the study of this problem chapter of document 
MK.4 

^ See pp. 67-78. 3 See pp. 259-63. 

2 See pp. 87, 88. 4 See pp. 67-78. 



LIFE AFTER DEATH 265 

III. It was not possible to apply any external test to this passage, 
as it is recorded in no other document. In the light of the whole 
paragraph of which it is a part, it seems notably clear that the valley 
of Hinnom is meant. The conjecture was made that "of fire" 
originated as did the same words in the passage under 11.^ 

IV. This saying is one part of the addition in document M to the 
report of the Sermon on the Mount. "^ The words here are probably 
traceable to the influence of the phraseology of John the Baptist, 
document G §iB end. 

V. It will be recalled that the presence of the word "fire" was not 
brought forward among the considerations advanced against regard- 
ing this exposition of the parable of the Wheat and Tares as being 
from Jesus. 3 

VI. That this exposition was traced in a previous study to some 
source other than Jesus was not determined in any degree by the 
fact that it speaks of an eschatological fate in terms of "fire."^ 

VII. It ought to be observed that the conception in this passage 
from the Judgment Scene of document M § 26^ is precisely that set 
forth by the Matthaean addition to his document MK in passage I 
above, namely, that there is for the demons, " the devil and his angels," 
a "torment" in the form of "the eternal fire." 

Apparently the evidence requires that it be held that Jesus himself 
never referred to "torment" or "fire" as the form of future fate for 
the unrighteous.^ It seems worth while to consider whether the 
fact that when all passages using the word "fire" are brought together 
they are found to have been called in question previously on grounds 
wholly apart from the presence of this v/ord ought to be taken as one 
more attested portion of a cumulative evidence that the judgments 
already formed on each one of these passages are correct. 

§5. Hades {aB7]<;) 

The word "Hades" is credited to Jesus three times in the Synoptic 
Gospels. It occurs twice in document P, P §§5, 53; the other in- 
stance is in gospel MT 16:18, where it is unsupported by document 

1 See p. 262. 3 See pp. 226-35, 

2 See pp. 216-18. 4 See pp. 235-45. 

5 There is yet to be considered, however, the parable of Lazarus and the Rich 
Man, on which see pp. 294-98. 



266 THE TEACHING OF JESUS ABOUT THE FUTURE 

MK which Matthew is using for this paragraph of his gospel. It is 
not important to determine, in this connection/ the source of the 
additions to document MK made by Matthew in 16:17-19, for the 
phrase he there uses, ''the gates of Hades," does not refer to Hades as 
the future abode of the righteous or unrighteous, but is part of a 
mode of conveying the idea of violent and malignant opposition: 

Gospel MT i6:i8 

And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the 
gates of Hades shall not prevail against it. 

Similarly, in document P § 5 the word Hades does not convey 
teaching of Jesus about the future state of mankind; it is simply a 
phrase of contrast : 

Document P §5 
And thou, Capernaum, shalt thou be exalted unto heaven ? thou shalt be brought down unto Hades . 

Here the word "heaven" is an equivalent for the uppermost position; 
"Hades" is that which is nethermost. Capernaum will not proudly 
exalt herself or be exalted ; she will be laid low, will be brought to the 
dust. 

One only of the three instances of Jesus' use of "Hades" exhibits 
the term with a meaning which demands attention in a study of Jesus' 
thought as to the future of mankind, that in 

Document P §53 

And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham's 
bosom; and the rich man also died, and was buried, And in Hades he lifted up his eyes, being in torments, 
and seeth Abraham afar off, and Lazarus in his bosom. 

This is part of a parable which is so important as to demand independ- 
ent complete study. It contains many other phases of thought about 
the future.'^ 

§6. Destruction 

Document M §13 

Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, 
and many be they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto 
life, and few be they that find it. 

By this saying Jesus sets in contrast two fates in the future, fates 
determined by the way chosen by the individual. As the antithesis 
to "life (fwT^)," he puts forward "destruction (aTrwXeta) . " The 
latter word is recorded nowhere else. 

In one or two passages where the verb form {airoWvfXL) is attrib- 
uted to Jesus, the content of the thought conveyed is such that there 
is in it an outlook toward the future. Such is the case in 

I See pp. 329-32. a See pp. 294-98. 



LIFE AFTER DEATH 267 

Matthaean P §20 

And be not afraid of them which kill the body, but are not able to kill the soul : but rather fear him 
which is able to destroy (airoKeaai) both soul and body in Gehenna. 

But, as has been seen, the more original form of the saying, as in 
Lukan P§2o, is without the word "destroy," and seems to have 
reference not to the fate of the "soul" in the future, but to that of 
the body in the present.^ 

In one other passage it may be held that the intended reference 
is to the future when clitoWv^l is used. This is in 

Gospel MT 18:14 

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish 
(arroArjTai). 

But this is an application of the parable of the Lost Sheep which 
differs much from that found in document P, where this parable 
is placed in what is apparently its more original historical context. 
Both parable and inference from parable are part of the complex 
problem presented by Matthew's eighteenth chapter.^ Both seem to 
have been added by another hand subsequent to the framing of the 
gospel by the evangelist Matthew. No assured inference bearing 
upon the future may be drawn, therefore, from the two passages 
containing airoXXv/jLL; but the thought of Jesus in the "airayXeia^' of 
document M §13 seems clear and strong. 

§7. The Soul (i^vxv) and the Sphiit {irvevixa) 

Among the several passages in the Synoptic Gospels in which 
Jesus is credited with the word "soul" or "life," that is, '^vxv, there 
is one only in which the word is so used that it has undoubtedly 
a future reference. This, therefore, is the only passage which properly 
belongs to the present study: 

Matthaean P §20 
And be not afraid of them which kill the body, but are not'able to kill the soul : but rather fear him 
which is able to destroy both soul and body in Gehenna. 

Even this single use of "soul ("^t'X^)" with a future content is excluded, 
however, by the evidence that its appearance here is the result of 
Matthaean tendency, the original thought not extending into the 
region of eschatological fate. What Jesus said seems more accurately 
set forth by 

Lukan P §20 

Be not afraid of them which kill the body, and after that have no more that they can do. But I will 
warn you whom ye shall fear: Fear him, which after he hath killed hath authority to cast into 
Gehenna. 

I See pp. 257-59. 2 See pp. 67-78. 



268 THE TEACHING OF JESUS ABOUT THE FUTURE 

It seems fair to suggest that, since no other passage is found with the 
word ''soul ('^f%^)" in a future sense, this fact ought to be retroact- 
ive, that is, to be added to the evidences previously advanced that in 
this passage the Lukan P is the more original, and that the Lukan P 
refers to two fates for the body in the present.^ 

Though this is the only passage where ''soul ('</^f%^)" is given a 
definite outlook toward the future, it is instructive to consider briefly 
certain passages which set forth with clearness the essential content of 
the word for Jesus. 

This appears in 

Document P §24 

Therefore I say unto you, Be not anxious for your life (.^vxv), what ye shall eat, or what ye shall drink; 
nor yet for your body, what ye shall put on. Is not the life (>/'i'X'?) more than the food, and the body 
than the raiment ? 

Body is set over against '^vxv- Necessary to the body's preservation 
is something to put on, raiment. Necessary to the continuance of the 
'^vxv is something to eat and to drink, food. One ought not to be 
anxious for one's '^vxVy that is, for what one shall eat and what one 
shall drink to support the '^vxVj nor for the body, whose requirement, 
as distinguished from the '^vxv, is raiment. The '^vxv is greater than 
the food which keeps it alive, even as the body is greater than the 
raiment which serves to protect it. But to say this much is not to 
afhrm that the '^vxv persists when food and drink cease, any more than 
does the body when exposed to the rigors of climate without covering. 
In the estimate of Jesus, ^ far more valuable than any other posses- 
sion which a man may call his own is his '^vxv, "for what doth it 
profit a man, to gain the whole world, and forfeit his '^vxv ? For 
what should a man give in exchange for his "^vxv?^^ It is the center 
of selfhood, the stronghold of personality, the very will of the man. 
There is a certain sense in which it is a something not yet attained; 
and to its complete finding, saving, preserving there is a way of suc- 
cess and a way of failure. To hold the '^vxv as one's own inalienable 
possession, devoted to one's own selfish ends, is to fail to attain to 
any complete realization of the possibilities of the '^vxv- It is to 
"lose" the '^vxVy to "forfeit" the i^vxVy and this loss or forfeiting of 
the "ylryxv is for any man nothing other than to "lose" or "forfeit" 
his own self. It is only as the '^vxri is abandoned, and is devoted to 

1 See pp. 257-59. 

2 Document MK 8:34-37; document P §44. 



LIFE AFTER DEATH 269 

a goal outside selfish interests, that it attains to the full measure of 
its potentialities. So soon as it ceases to be cherished as a right, and 
is freely spent as another's possession held in trust for service, it 
passes into the actual possession of the trustee, developed and fixed by 
the transforming process of a shift of center. The "^yxv, viev^ed 
from the standpoint of its potentiality, is something to be "won."^ 

In these notable sayings of Jesus there is developed that suggestion 
v^hich is conveyed in its simplest form by the saying: " For the '^v^r} 
is more than the food." In the "^vx^i Jesus believed there was resi- 
dent a possibility of self-realization which could be made actual by a 
certain conduct of life outlined by him. He did not himself indicate, 
in the course of his reference to the i^vxV) that it had a life other than 
that of the present. If to the word '^vxv there is to be given a content 
by which it has a reference to the future, that must be on the basis of 
other teachings of Jesus. It cannot be definitely deduced from any 
of his sayings about the '^vxv. The contribution of Jesus to the con- 
ception of the '^vxv lies in his refusal to think and speak of man's 
'^f%^ as something static. For him it was vitally potent, waiting 
only the touch of a supreme purpose in order to be set free, yet fear- 
fully liable to self-destruction by becoming self-centered. 

The only instance of the use of ''spirit (Trz^eO/Lta) " by Jesus in a 
way to indicate that the irvevixa has a future is recorded by Luke in 
his account of the words on the cross : 

Gospel LK 23:46 
^And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit 
(TTveCjiia) : and having said this he gave up the ghost {k^iirvevaev). 

Jesus repeats here the words of the Psalmist in Ps. 31 15, using as the 
title of address "Father,'' instead of the ''O Jehovah" of the psalm 
writer. For the author of Ps. 31, the words "into thine hand I 
commend my spirit" meant, as the context shows, the committal to 
Jehovah of the safeguarding of the suppliant during his lifetime. It 
had no reference to anything beyond death. If the words were 
actually repeated by Jesus on the cross, their application for his mind 
cannot be so limited, for his lifetime was now at its close. He there- 
fore commends himself as to future destiny to the hands of his Father. 
It probably cannot ever be known whether Jesus cried out loudly 
but inarticulately and died without further utterance, as reported 

I Luke 21:18, iQ. 



270 THE TEACHING OF JESUS ABOUT THE FUTURE 

by document MK — ''And Jesus uttered a loud voice and gave up the 
ghost," or finished his earthly career as John records — "When Jesus 
therefore had received the vinegar he said, It is finished: and he 
bowed his head and gave up his spirit," or died with the commendation 
of his spirit to God as Luke represents in the above passage. 

§8. Life and Eternal Life {^(orj) 

Among the many pregnant sayings of Jesus there is none of greater 
directness, clearness, force, and essential accord with the body of 
his most fundamental teaching than that one which forms a part of 
the Sermon on the Mount in 

Document M §13 
Enter ye in by the narrow gate : for wide is the gate, and broad is the way, that leadeth to destruc- 
tion, and many be they that enter in thereby. For narrow is the gate, and straitened the way, that 
leadeth unto life, and few be they that find it. 

And if one presses the inquiry as to what is meant, in the terms of 
Jesus, by "life (fo)*;)," the answer in its larger aspects is already 
suggested by the antithesis which Jesus chose to employ here, namely, 
' ' destruction (aTrcoXeLo) . ' ' 

It would seem that Jesus did not conceive of "life (?w'^) " solely as 
something to be attained and entered upon in an age separated from 
the present and experienced under different conditions, for it is 
recorded of him that on one occasion he used this term as reported in 

Document P §23 
Take heed, and keep yourselves from all covetousness: for a man's life (^w^) consisteth not in the 
abundance of the things which he possesseth. 

Though upon another occasion the questioner of Jesus, by the form 
of his interrogation — " Master, what shall I do to inherit eternal life" — 
showed that his mind was wholly upon the future, it is by no means 
certain that Jesus gave no present content to the idea of the desired 
''life {^(*>v) " when he replied, having first drawn out the law of love 
to God and neighbor, "Thou hast answered right: this do, and thou 
shalt live (jVjo-?;)."^ 

The phrase "to enter into life" occurs in two passages attributed 
to Jesus, namely, one in gospel MT, and one in document MK. That 
in gospel MT is not supported by document MK which Matthew is 
using in that paragraph, thus: 

Gospel MT 19:17 Document MK 10:18, 19 Gospel LK 18:19, 20 

And he said unto him. Why And Jesus said unto him, Why And Jesus said unto him, Why 

askest thou me concerning that callest thou me good ? none is callest thou me good ? none is 

which is good? One there is who good save one, even God. Thou good, save one, even God. Thou 

is good: but if thou wouldest enter knowest the commandments. knowest the commandments, 
into life, keep the commandments. 

I Document P §10. 



LIFE AFTER DEATH 271 

The use of '' enter into life," aside from the above Matthaean addition, 
is found in document MK 9:43-47. But, as has been determined 
by a preceding comparative study, ^ the original form of these sayings 
about the right eye and the right hand is found in document M §5, 
from which the phrase "enter into life" is entirely absent. That the 
phrase occurs nowhere else, except in the above Matthaean addition 
to document MK, may fairly be taken as one additional minor factor 
in the cumulative evidence that the document M §5 report of the 
sayings about eye and hand is the more original. 

Another phrase bearing the word "life (f^)^) " was used on several 
occasions by the interrogators of Jesus, namely, "eternal life." To 
Jesus himself the phrase is attributed in two passages only, one in 
document MK, one in document M. That in document M appears 
in the Judgment Scene portrayal in M §26 : "And these shall go away 
into eternal punishment: but the righteous into eternal life." That 
in document MK stands as the conclusion to the conversation begun 
by the question of the rich young ruler: "Good Master, what shall 
I do that I may inherit eternal life ? The words of Jesus are : " There 
is no man that hath left house, or brethren, or sisters, or mother, or 
father, or children, or lands .... but he shall receive a hundred- 
fold now in this time .... and in the age to come eternal life." 
That the choice of the phrase "eternal life" in this statement by 
Jesus results from the form of question put to him at the beginning of 
the conversation seems suggested by the fact that in the main course 
of the discussion Jesus employs only his customary designation of 
present and absolute blessedness, that is, "to enter into the kingdom 
of God."'' Since the above document M instance of "eternal life" 
is part of a paragraph against which there are many evidences, ^ 
and since Jesus apparently takes the phrase in document MK from 
his questioner, it can hardly be held that this form of phraseology is 
revelatory of the mode of view of Jesus. 

To summarize the above results: The phrase "to enter into life" 
occurs only in passages which are shown, by the comparison of docu- 
ment with gospel or document with document, to be modifications of 
the words of Jesus. The phrase " eternal life " appears in one passage 
where its use by Jesus was probably prompted by the form of question 

I See pp. 259-63. 2 Document MK 10:17-31. 

3 See pp. 235-45. 



272 THE TEACHING OF JESUS ABOUT THE FUTURE 

addressed to him/ The verb "to Hve (?*««)" appears in one say- 
ing which also was the result of a similar question about ''eternal 
life."^ The single, unmodified word "life (J"®^)" occurs in two 
passages, once with a reference solely to the present, ^ once with a 
clear future, and possibly also present, meaning. ^ It will be realized, 
therefore, that, as a term to cover the conception of future destiny, 
the word had, at the most, an inconsiderable place in the mode of 
expression of Jesus. 

§9. The Eternal Tabernacles 

Within one of the parables there is imbedded a reference of the 
most general kind to the future. It is a part of the parable of the 
Unrighteous Steward recorded in 

Document P §47 

And I say unto you, Make to yourselves friends by means of the mammon of unrighteousness; that 
when it shall fail, they may receive you into the eternal tabernacles. 

The particular phrase here chosen by Jesus to cover the general con- 
ception of something lying beyond the present was suggested appar- 
ently by the necessities of the case. For, having started with the idea 
of a steward seeking some procedure by which he might retain the 
favor of his lord's debtors, especially so "that they might receive him 
into their houses," Jesus naturally set forth the eternal reality which 
corresponds to this human hospitality in an expression of similar form. 
This he did by setting over against "their houses" the phrase "the 
eternal tabernacles," his parallelism standing thus: 

"that they may receive me into their houses" 

"that they may receive me into the eternal tabernacles." 

There is derivable from this particular phrase, therefore, nothing 
other than the general conception, involved in many other sayings of 
Jesus, that there is possible a future of indefinite duration for man. 
Neither its place nor its form is defined in this passage. 

§10. Paradise and Glory 

Among the sundry references to the future credited to Jesus in the 
Synoptic Gospels, there are two brief sayings which deal with the 
future of Jesus himself. Each of them brings into view a new mode 

1 Document MK 10:30. 3 Document P §23. 

2 Document P §10. 4- Document M §13. 



LIFE AFTER DEATH 273 

of conceiving his life beyond his earthly career. One of them is said 
to have been spoken on the cross : 

Today shalt thou be with me in Paradise (gospel LK 23:43). 
The other belongs to the post-resurrection period: 

Behoved it not the Christ to suffer these things, and to enter into his glory 
(gospel LK 24:26) ? 

It will be observed that both sayings are in passages peculiar to the 
Lukan passion and post-resurrection history. 

Gospel MT 27:44 Document MK 15:32 Gospel LK 23:39-43 

A And the robbers also that A And they that were crucified A And of one the malefactors 

were crucified with him cast upon with him reproached him. which were hanged railed on 

him the same reproach. him, saying, Art not thou the 

Christ ? save thyself and us. 

B But the other answered, and 
rebuking him said, Dost thou 
not even fear God, seeing thou 
art in the same condemnation? 
And we indeed justly; for we 
receive the due reward of our 
deeds: but this man hath done 
nothing amiss. And he said, 
Jesus, remember me when thou 
comest in thy kingdom. And he 
said unto him. Verily I say unto 
thee, To-day shalt thou be with 
with me in Paradise. 

To that attitude of both malefactors reported by document MK, an 
attitude consistent with the trend of popular feeling at that hour, the 
Lukan report takes exception, by recording that it was quite other- 
wise with one of them. He credits one of them with expressing an 
estimate of Jesus which surely was held by very few men, and these 
few were among those of finer moral and religious discernment. In 
the portion B, Luke makes record of more than one particular which 
creates difficulty to the historical interpreter. 

Perhaps most prominent among these is the request of the male- 
factor: "Jesus, remember me when thou comest in thy kingdom." 
Such a request presupposes several beliefs of a most fundamental 
nature: (i) It involves the faith that Jesus is the Christ. (2) By its 
utterance under these circumstances, it eliminates the supposition of 
any temporary shadowing of that faith by the apparent denial of 
messiahship involved in death on the cross. (3) In it there is bound 
up the belief that Jesus was to come again, at which time, and then 
alone, he could be truly said to come "in his kingdom" or "into 
his kingdom." Stated otherwise, within this short sentence there is 
involved a complete messianic programme (i) of a kind unknown 



274 THE TEACHING OF JESUS ABOUT THE FUTURE 

before Jesus, (2) not outlined in public by him even though the records 
be taken as they stand, but spoken, if at all, only to his own circle of 
disciples, (3) not apprehended, even if spoken, by those disciples dur- 
ing his lifetime with any such clearness as is credited to this man who 
during the days in which Jesus is reputed to have revealed his coming 
again had languished in prison beyond the reach of Jesus' voice, 
(4) not spoken even to them if the evidence has been correctly inter- 
preted in preceding studies. 

Though it be assumed that Jesus taught his second coming, it is 
to be held that none of his disciples saw in his death anything other 
than the absolute denial of his messianic worth, and that, therefore, 
this malefactor stood alone among men in regarding, in this dread 
hour, the death of Jesus as a stage in the movement toward his king- 
dom. In other words, one of the robbers (i) thoroughly knew the 
supreme moral blamelessness of Jesus — ''this man hath done nothing 
amiss," (2) had a full knowledge of reputed words (thirteenth chapter 
of document MK) spoken to the Twelve or perhaps to four only of 
the disciples (MK 13:3), and (3) had so estimated the significance 
of Jesus' life, so interpreted the bearings of his words, so harmonized 
new and stubborn facts with inherited expectations, so unified the 
past, present, and future of the career of Jesus, and so overreached 
the most intimate disciples in outlook and insight, that to him the 
crucifixion of the Christ was a mere incident in his progress toward 
the sure goal of his imminent kingdom, participation in which he 
desired and requested in that hour when all others saw naught but 
the inglorious close to either an infamous or a disappointing career. 
Surely it is not arbitrary to conclude that such a request from such 
a one in such an hour addressed to a Christ apparently so inglorious 
is historically and psychologically highly improbable, is from every 
standpoint anachronistic in the last degree. 

In support of the contention that such a request would place the 
malefactor in a class by himself, as the single individual who retained 
faith in Jesus as the Christ and clearly foresaw and looked forward 
to the kingdom of power which should emerge from the present obscur- 
ation, no better evidence can be adduced than that body of tradition 
as to the apologetic activity of Jesus in the post-resurrection period 
of which the second saying, "Behoved it not the Christ to suffer 



LIFE AFTER DEATH 275 

these things, and to enter into his glory?," forms the central idea. 
It is the synoptic representation that hope and faith in Jesus went out 
for his disciples with his death. That dire event shook the founda- 
tions of the faith that he was the Christ; it dissipated the hope that 
he was the one set for the redemption of Israel. The remnant of 
valuation lay in a backward look — "we hoped that it was he which 
should redeem Israel." It ought to be added that the apologetic 
vindication of Jesus' death by the Twelve from Old Testament Scrip- 
ture followed upon the fundamental conviction that he had risen 
from the dead; while for the malefactor there was no such removal 
of the sting of Jesus' death, by which removal alone he could estimate 
rightly the apparent stigma of crucifixion. 

If these considerations seem valid, it will be concluded that the 
single instance of reference by Jesus to "Paradise" as a place of 
abode for the righteous dead ought not to be regarded as other than a 
later addition to the record taken by Luke from document MK. The 
second passage, "Behoved it not the Christ to suffer these things, and 
to enter into his glory ?," is an integral part of the Lukan record of the 
post-resurrection apologetic activity of Jesus. It cannot be con- 
sidered adequately without the complete study of the nature of that 
activity as a whole, and the examination of the attitude of Jesus 
throughout his ministry toward the forecasts of the Old Testament. 
These studies require and receive independent attention at a subse- 
quent point in the present work.^ 

§11. Heaven 
In the usage of Jesus, one of the senses in which he employed 
"heaven" was as the counterpart of the earth, heaven and earth con- 
stituting the natural universe. Such is the apparent meaning in the 
following sayings : 

Document P §51 Document M §3 

But it is easier for heaven and earth to pass away, Till heaven and earth pass away, one jot or one 

than for one tittle of the law to fall. tittle shall in no wise pass away from the law, till 

all things be accomplished. 

Document MK 13:31 
Heaven and earth shall pass away: but my words shall not pass away. 

Heaven stood for Jesus as the upper position in the whole, while 
earth was the nether. Hence, when a vivid antithesis was desired for 
the nethermost regions, the word "heaven" was chosen: 

I See pp. 342-52. 



276 THE TEACHING OF JESUS ABOUT THE FUTURE 

Document P §5 
And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt be brought down unto Hades. 

Over both parts of this twofold universe of nature, Jesus conceived 
God to dominate : 

Document P §8 
I thank thee, O Father, Lord of heaven and earth. 

Jesus teaches that God is lord of heaven and earth, that is, rules as 
master of all the universe, not only by direct assertion as above, but 
by his figurative conception of both parts as under his service: 

Document M §6 

Swear not at all; neither by the heaven, for it is the throne of God; nor by the earth, for it is the 
footstool of his feet. 

Document M §27 
And he that sweareth by the heaven, sweareth by the throne of God, and by him that sitteth thereon 

As opposed to the earth, vi^hich is the home of man, Jesus talks 
of the heaven as the natural sphere of the birds : 

Document P §2 
The foxes have holes, and the birds of the heaven have nests. 

Matthaean P §24 
Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns. 

Document MK §23 Document P §3 7 

When it is sown, it groweth up, and becometh And it grew, and became a tree; and the birds 

greater than all the herbs and putteth out great of the heaven lodged in the branches thereof, 
branches; so that the birds of the heaven can 
lodge under the shadow thereof. 

Upon the face of the heaven men look for the forecasts of the 
weather : 

Matthaean P §33 Lukan P §33 

When it is evening, ye say, // will be fair weather: When ye see a cloud rising in the west, straight- 

for the heaven is red. And in the morning, It will way ye say, There cometh a shower; and so it 
he foul weather to-day: for the heaven is red and cometh to pass. And when ye see a south wind 
lowring. Ye know how to discern the face of the blowing, ye say, There will be a scorching heat; 
heaven; but ye cannot discern the signs of the times. and it cometh to pass. Ye hypocrites, ye know 

how to interpret the face of the earth and the hea- 
ven; but how is it that ye know not how to inter- 
pret this time? 

But the heaven is more than an indicator of the meteorological con- 
ditions which may be expected. From it lightning shoots forth, and 
rain pours down. Across its face the flash travels; when it is shut 
up there is drought: 

Document P §60 

As the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part 
under heaven; so shall the Son of man be in his day. 

Document P §7 
I beheld Satan fallen, as lightning from heaven. 

Document G §6B 

There were many widows in Israel in the days of Elijah, when the heaven was shut up three years and 
six months, when there came a great famine over all the land. 



LIFE AFTER DEATH 277 

Following the tradition of the sacred Scriptures, Jesus cites the story 
of the occasion upon which the heaven gave forth the very opposite 
of beneficent water : 

Document P §6o 
In the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed 
them all. 

Following that usage of his people which originated in the desire 
to avoid the pronunciation of the divine name, Jesus now and then 
places ''heaven" where Jehovah or God would be more precise. 
Thus he represents the prodigal son as resolving to say, and later as 
saying : 

Document P §46D 
Father, I have sinned against heaven, and in thy sight. 

Similarly, the exact meaning and the more direct antithesis would be 
secured were "God" substituted for "heaven" in the following: 

Document MK 11:30 
The baptism of John, was it from heaven, or from men ? answer me. 

No doubt the choice of "heaven" as the substitute for the sacred 
name by the Jews had its basis in some conception by which God 
was given a localization in the upper regions. Probably out of this 
conception grew the custom of prayer with the face turned upward, 
an established attitude to which Jesus gives passing recognition when 
he says of the publican: 

Document P §62 

But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his 
breast. 

When there is set over against these numerous and varied uses of 
"heaven," as the complement to the earth in a universal whole, those 
passages which employ the term in another sense, the sense of supra- 
mundane with a meaning other than simply above the earth, the 
sparseness of the latter references is made manifest and striking. 
Among them are one or two which represent heaven as the abiding- 
place of angels : 

Document MK 12:25 

For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as 
angels in heaven. 

Document MK 13:32 

But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the 
Father. 

Of an altogether exceptional content is the suggestion conveyed by 
the word in one of the phrases which Matthew records as a part of the 
prayer which Jesus taught his disciples: 

Matthaean P §13 
Thy will be done, as in heaven, so on earth. 



278 THE TEACHING OF JESUS ABOUT THE FUTURE 

Such a request is based on the conception that within heaven there 
are resident vohtional beings hving under the dominance of the will 
of God as Lord. The sayings which speak of ''angels in heaven" 
provide the mind with a certain definite body of willing subjects of 
God in the supramundane world. But it may hardly be held that, 
even with the union of ideas thus effected by the conjunction of these 
three passages of exceptional content, there emerges any committal 
of Jesus to an elaborate and articulated other- world view.^ 

When, however, one passes from the mention of subjects or serv- 
ants in that "heaven" where the will of God is done to those refer- 
ences which relate to him whose will is there supreme, these are so 
frequent that there can be apparently no mistaking the intention of 
Jesus to make "heaven" the essential center of God's influence. The 
mode of designation for God most frequently upon the lips of Jesus 
is "Father," and this is united with the phrase "which is in heaven" 
in the combinations "your Father which is in heaven," "my Father 
which is in heaven," "our Father which is in heaven." The Synop- 
tic Gospels contain fifteen instances of such locating of God in 
"heaven" by Jesus. Moreover, the related word "heavenly {ovpavtoi) " 
is employed by Jesus seven times, always in the phrase "heavenly 
Father." To the support of the view that Jesus thought of God as 
the Father in "heaven," twenty-two passages may, therefore, be 
brought forward. 

Upon an examination of these twenty-two passages, one is imme- 
diately impressed by the fact that with two exceptions they are re- 
corded only in the Matthaean gospel.^ This suggests the inquiry 
whether this form of phrasing may not be another of those character- 
istic modes of thought which have been stamped upon the Gospel of 
Matthew by that circle which formed the medium of transmission 
for this particular line of tradition. Obviously, such an inquiry 
must make, as its first stage of investigation, an exhibit of these Mat- 
thaean sayings in parallelism with those of like general content from 
the other Synoptists. 

1 Consideration ought to be given also to the fact that the petition, "Thy will be 
done, as in heaven, so on earth," is not reported by the Lukan P §13 as an. original 
part of the prayer. 

2 Passages which use "Father in heaven" are Matt. 5:16, 45; 6:1, 9; 7:11, 21; 
10:32, 33; 12:50; 16:17; 18:10, 14, 19; MK 11:25; Luke 11:13. Those which 
contain "heavenly Father" are Matt. 5:48; 6:14,26,32; 15:13; 18:35; 23:9. 



LIFE AFTER DEATH 



279 



Document M §8 
Love your enemies, and pray for them that perse- 
cute you; that ye may be sons of your Father which 
is in heaven: for he maketh his sun to rise on the 
evil and the good, and sendeth rain on the just and 
the unjust. 

Document M §8 
Ye therefore shall be perfect, as your heavenly 
Father is perfect. 

Matthaean P §13 

After this manner therefore pray ye: Our 
Father which art in heaven. 

Matthaean P §24 
Behold the birds of the heaven, that they sow not, 
neither do they reap, nor gather into barns; and 
your heavenly Father feedeth them. 

Matthaean P §24 
For all these things do the Gentiles seek; for 
your heavenly Father knoweth that ye have need 
of all these things. 

Document M §14 

Not every one that saith unto me. Lord, Lord, 
shall enter into the kingdom of heaven; but he 
that doeth the will of my Father which is in heaven. 

Gospel MT 12:50 
For whosoever shall do the will of my Father 
which is in heaven, he is my brother, and sister, and 
mother. 

Gospel MT 6:14, 15 
For if ye forgive men their trespasses, your 
heavenly Father will also forgive you. But if ye 
forgive not men their trespasses, neither will your 
Father forgive your trespasses. 

Matthaean P §20 

Every one therefore who shall confess me before 
men, him will I also confess before my Father which 
is in heaven. 

But whosoever shall deny me before men, him 
will I also deny before my Father which is in 
heaven. 

Matthaean P §15 
Or what man is there of you, who, if his son 
shall ask him for a loaf, will give him a stone; or 
if he shall ask for a fish, will give him a serpent ? 
If ye then, being evil, know how to give good gifts 
unto your children, how much more shall your 
Father which is in heaven give good things to them 
that ask him ? 



Document G §12 
But love your enemies, and do them good, and 
lend, never despairing; and your reward shall be 
great, and ye shall be sons of the Most High: for 
he is kind toward the unthankful and evil. 

Document G §12 
Be ye merciful, even as your Father is merciful. 

Lukan P §13 
When ye pray, say. Father. 



Lukan P §24 
Consider the ravens, that they sow not, neither 
reap; which have no storechamber nor barn; and 
God feedeth them. 

Lukan P §24 
For all these things do the nations of the world 
seek after: but your Father knoweth that ye have 
need of these things. 

Document G §16 

And why call ye me, Lord, Lord, and do not the 
things which I say ? 



Document MK 3:35 
For whosoever shall do the will of God, the same 
is my brother, and sister, and mother. 

Document MK 11:25 
And whensoever ye stand praying, forgive, if ye 
have aught against any one; that your Father also 
which is in heaven may forgive you your trespasses. 

Lukan P §20 

Every one who shall confess me before men, him 
shall the Son of man also confess before the angels 
of God. 

But he that denieth me in the presence of men, 
shall be denied in the presence of the angels of God. 

Lukan P §15 
And of which of you that is a father shall his son 
ask a loaf, and he give him a stone ? or a fish, and 
he for a fish give him a serpent ? Or if he shall 
ask an egg, will he give him a scorpion? If ye 
then, being evil, know how to give good gifts unto 
your children, how much more shall your heavenly 
Father give the Holy Spirit to them that ask him ? 



By the above eleven^ passages from Matthew, there are cited all 
instances of the occurrence of "heaven" or "heavenly" used with 
Father, in that gospel, for which there are any parallels in the other 
Synoptics, that is, any possibihty of test by comparison. It may be 
seen, also, that the only two instances of such usage outside of Mat- 
thew, namely, document MK ij:25 and Lukan P§i5, are brought 
under view above because they form parallels to Matthaean passages. 

I Two instances under Matthaean P §20. 



28o THE TEACHING OF JESUS ABOUT THE FUTURE 

Thus by a study of the above citations, the usage of the Synoptists 
will be covered, except for those instances where there is no other 
record than that of Matthew. Of the latter there are nine cases, ^ 
which will be considered subsequently. For the present, attention 
may be directed to those where the check may be made directly by 
another account. 

It will be observed that, in the first seven of the above citations 
from Matthew, the reading with "heaven" or "heavenly" has no 
support in the synoptic parallel, the other gospel having instead 
simply "Father," or "God," or "Most High." It would involve 
too considerable a digression to determine the relative worth of these 
parallels in each case on other grounds than simply the inclusion or 
omission of the phrase under study. Judgment may be formed 
without extended discussion; it must suffice to record the significant 
fact of the difference in this respect. The first instance where the 
parallel to Matthew agrees in recording "which is in heaven" is that 
of gospel MT 6:14, i5=document MK 11:25, ^^^ ^^^J case of the 
occurrence of the phrase in Mark. And examination of the verse in 
its document MK context seems to indicate that it is largely inappro- 
priate at that point, for the natural aim of Jesus on that occasion was 
simply to answer the interrogation of his disciples by emphasis upon 
faith and prayer as effective forces. Had Jesus then added the 
thought in document MK 11 : 25, he would thereby have passed from 
his subject; the remark about forgiveness would have proved a 
somewhat confusing conclusion to his inspiring teaching of that 
hour. The explanation of the inclusion here of MK 11 125 at some 
time in the history of document MK seems suggested naturally; 
the reference to prayer in MK 11:24 formed the one attracting point 
in document MK for any isolated, subsequently known sayings on 
that subject. In the absence of testimony from the evangelist Luke 
as to the content of the document MK at this point in the copy used 
by him, it cannot be known whether this verse had come into docu- 
ment MK before the time of the production of the Lukan exemplar. 
If one will regard MK 11:25 as a saying of Jesus which had an inde- 
pendent currency for a time, and was taken into document MK only 
after much oral transmission, it seems reasonable to explain its phrase 

I Matt 5:16; 6:1; 15:13; 16:17; 18:10,14,19,35; 23:9. 



LIFE AFTER DEATH 281 

*' which is in heaven" as the product of its repetition in circles which 
brought about the hke addition to so many sayings in gospel MX. 

There is some evidence in support of the conjecture that the 
appearance of this phrase "which is in heaven" in this single instance 
in document MK may be due to textual assimilation to the Gospel 
of Matthew. There is a mass of manuscript evidence which favors 
the inclusion in the Greek text of Mark 11 126, the parallel of gospel 
MT 6:15. This means that document MK 11:25 was taken by its 
early interpreters to be the parallel of gospel MT 6:14. In the 
addition of gospel MT 6:15 to document MK 11 125 there may have 
been further assimilation of the two gospels by the addition from 
gospel MT 6:14 to document MK 11:25 ^^ ^^^ Matthaean phrase 
''which is in heaven." In that case, document MK 1 1 : 25, as received 
by the evangelist Matthew and transferred by him to his collection 
of sayings on prayer, from all documents, in the Sermon on the Mount, 
did not contain the words, "which is in heaven," these being added 
at some time under Matthaean influence, that is, either by the evangel- 
ist or subsequently. 

When one passes to a comparison of Matthaean P §20 above with 
Lukan P § 20, it is found that the Lukan form records the conclusion 
of the sayings in phraseology different from that of the Matthaean. 
Elsewhere it has been suggested that of the two forms the Matthaean 
is the more original, the Lukan being one stage of an evolution by 
which the saying later took the cast now exhibited in document 
MK 8 : 38, and yet later the form shovni in gospel MT 16 : 27.^ Among 
the forms in which the saying has come down, the Matthaean P § 20 
is, therefore, the oldest and most nearly original. On the basis of 
results reached above in other passages, shall the critical process be 
advanced yet another stage, and the conjecture made that, as spoken 
by Jesus, these sayings closed with the word "Father" of Matthaean 

P§20? 

In the teaching recorded in the final passage above, document 
P §15, there is brought under review the only instance of the attach- 
ment of "heaven" or "heavenly" to "Father" in the gospel by Luke. 
This single Lukan case has Hkewise the distinctive feature of standing 
in a form in the Greek unHke any other in the Synoptics. The 
phrases elsewhere than here are quite uniform in construction : 

I See pp. 79-Si. 



282 THE TEACHING OF JESUS ABOUT THE FUTURE 

6 TraTYjp vfX(x)v 6 iv tols ovpavdt^: Matt. 7:11; MK 11:25. 
Tovjirarpos vfiwv tov iv ovpavoLs: Matt. 5*45. 

T<S Trarpl v/xtoi/ tw iv to'l'S ovpavol^: Matt. 6:1. 
TOV Traripa v/xtov TOV iv rots ovpavoXs: Matt. 5:16. 

6 iraryp [xov 6 iv TOis ovpavoL<;: Matt. 16:17. 
TOV Trarpds fxov tov iv rot? ov/oavois: Matt. 7 : 21 ; 10:32, 33. 
TOV TraTpos p-ov tov iv ovpavotg: Matt. 12 :5o;i8: 14, 19; 18: lo. 

7raT€p T^/Awv 6 iv Tot's ovpavo'i's: Matt. 6:9. 
6 TraTrjp v/xwv o ovpdvLO<s: Matt. 5:48; 6: 14, 26, 32. 

vp.G)v 6 TraTYjp 6 ovpdvLO<s: Matt. 23:9. 

6 TraTYjp ixov 6 ovpdvLO's: Matt. 15:13; 18:35. 

But in the Lukan passage it reads thus: 

6 TraTYjp [^oj^ ii ovpavov Swo-et Trvevp,a ay lov. 

It ought therefore to be translated: "How much more shall the 
heavenly Father give the Holy Spirit to them that ask him." If the 
second article be omitted, as in Sinaiticus, it should be read: "How 
much more shall the Father give the Holy Spirit out of heaven to 
them that ask him." But as the omission is an easy oversight, it 
may be concluded, perhaps, that the intended phrase is "the heavenly 
Father." The qualification of "Father" by ef ovpavov in this 
passage apparently has its basis in the desire to use phrasing which 
should distinguish the "Father" meant in the latter part of the say- 
ing from the natural father. It seems to be the purpose of Jesus to 
find in the conduct of a natural father toward his son the guarantee 
of the kindly disposition of his Father, the Father of mankind, toward 
all men. Since it is a setting of father beside Father, it may be that, 
in referring to God as Father at this time, Jesus intended the distinc- 
tion suggested by the phrase, ef ovpavov. If so, this forms the single 
case in the above thirteen passages where "heaven" or "heavenly" 
is assuredly attributable to Jesus as a part of his designation of God. 
And here he does it not in the fixed formulae of the Matthaean tradi- 
tion, but by ef ovpavov. But, at the best, it will be felt that ef 
ovpavov is an exceedingly difficult phrase to interpret as meaning 
that the Father resides in heaven. 

Attention may now be directed to the nine passages where Matthew 
cannot be checked by a parallel. Naturally in these passages, be- 

I This 6 is omitted by Codex Sinaiticus and some other MSS. 



LIFE AFTER DEATH 283 

cause of the absence of parallels, there can be no conclusive evidence 
adduced as to the source of the phrase. At the most, one must rest 
satisfied with reasonable conjecture as to probabilities in these 
passages. Prominent among these is 

Document M §27 
But be not ye called Rabbi: for one is your teacher, and all ye are brethren. And call no man 
yovu: father on the earth: for one is your Father, the heavenly (o ovpdviog). Neither be ye called mas- 
ters: for one is your master, the Christ. 

It will probably be concluded from any careful study of the reputed 
references of Jesus to himself as the Christ that it -is unlikely that 
Jesus here said "the Christ." It is believed, on the basis of such 
study, that he went no farther than the assertion, ''for one is your 
master." Similarly, it may be urged, on the ground of results already 
attained, that he did not here add "the heavenly," but said simply, 
"for one is your Father." His three successive assertions probably 
were: 

"one is your teacher" 

" one is your Father " 

"one is your master" 

and it is seemingly not his intention that any of them be applied to 

himself. He is directing the mind of his disciples to the fact that 

they and he are the associated servants of the one God in a ministry 

of service to men, and that for them as for himself there is one law 

of attainment to the dignity involved in the religious titles, "teacher," 

"father," "master": 

But be not ye called Rabbi .... but he that is greatest among you shall 
be your servant. And whosoever shall exalt himself shall be humbled; and 
whosoever shall humble himself shall be exalted. 

The concluding verse in the parable of the Unforgiving Servant 
belongs to those reputed portions of the parables which have to do 
with their more or less extended exposition : 

Document M §20 
So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts. 

The study of these explicative conclusions for the determining as 
to whether they are a part of the parabolic method of Jesus would 
be an extended investigation in itself, and will not be entered upon 
here, except to suggest the need for closely examining each of them 
independently as to its probabilities. That done with reference to 
the present verse, there results the conviction that it is an unsatisfying 



284 THE TEACHING OF JESUS ABOUT THE FUTURE 

application of so notable a parable. It apparently represents God 
in the attitude of a wrathful overlord delivering men to the tormentors 
because they have not been forgiving. It was enough, it seems, to 
accept the obvious meaning of the parable standing alone, and to 
leave the deduction of Jesus' thought to the individual hearer or 
reader in his turn. It ought to be observed, further, that both in 
source and sense this expository verse apparently belongs with Matt. 
6:14, 15, derived by Matthew from document MK 11:25; and that 
the considerations advanced in the above discussion of MK 11:25 
have validity as explanatory of the appearance of the phrase in the 
present verse. 

Yet another passage is involved in the decision whether the " even 
so" was a part of that which Jesus felt to be necessary to the effec- 
tiveness of his figurative teaching: 

Document M §2B 

Ye are the light of the world. A city set on a hill cannot be hid. Neither do men light a lamp, and 
put it under the bushel, but on the stand; and it shineth unto all that are in the house. Even so let your 
light shine before men, that they may see your good works, and glorify your Father which is in heaven. 

Of course, it will be had in mind constantly that, should the deci- 
sion be favorable to the verse as a whole in any case, this does not 
necessarily carry with it the originality of "which is in heaven," for 
the passages are all quite complete without passing beyond "Father." 
No more striking exhibit of the satisfying completeness of the 
simple term "Father" may be found than is to be seen in document 
M §§10-12, where it occurs five times. Yet within the general exhor- 
tation by which those sections are introduced there has come to be 
added to "Father" the customary "which is in heaven," thus: 

Document M §9 

Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward 
with your Father which is in heaven. 

It is precisely this contrast between "men" and "Father" which 
is carried out in detail in the succeeding verses; yet "which is in 
heaven" is not again added to the oft-recurring "Father." 

It is not a question as to the original nature of the verse as a whole, ^ 
but only of the special phrase, in such a passage as 

Gospel MT 15:13 
Every plant which my heavenly Father planted not, shall be rooted up." 

1 On the source of this verse, see pp. 359-72. 

2 On the occurrence of the phrase in Matt. 18: 10, see pp, 359-72; in Matt. 18: 14, 
see pp. 266, 267; in Matt. 18: 19, see pp. 334-39. 



LIFE AFTER DEATH 285 

This study of the occurrences of "heaven" and ''heavenly" in 
connection with "Father" as the designation of God has been made 
because of the very large number of times it is credited to Jesus by 
Matthew, and because of the tendency of that trend in usage to give 
a definite localization to God in heaven, as at least the center and 
primary scene of his presence and activity. For such a conception 
has its bearing upon the idea of "heaven" as a future abode of the 
blessed. 

It should be observed at this point, however, that as yet there has 
not come under review any passage in which "heaven" has appeared 
with any future signification. By going back of the inquiry just con- 
cluded, it will be noted that the first considerable body of passages 
referred to "heaven" simply as the counterpart of earth in the uni- 
versal whole. Nature. Following these are several uses which have 
a more or less supramimdane meaning, in the sense that they give 
recognition to " heaven " as something more than that which comple- 
ments the earth. But the most that could be inferred from them 
was that in "heaven" there are beings capable of doing the will of 
God and devoted to that activity. If it is to be surmised that God 
also is there, that must be a deduction from the fact that his will is 
there supreme, or must be a conclusion from the passages containing 
"Father which is in heaven" or "heavenly Father." But it is of 
importance to hold clearly in mind that, whatever be one's judgment 
as to the worth of the preceding critical suggestions in this study of 
"heaven" as used by Jesus, this judgment is being exercised upon 
passages no one of which has any direct reference to the future. The 
justification for this extended study of passages which lie outside the 
precise scope of the present investigation is to be found in the impli- 
cations of these passages as supporting or as giving denial to the 
present-day popular thought as to the mode of Jesus' use of "heaven." 
It is the negative aspect of an inquiry which, it may be supposed, has 
also its positive side. 

Among those passages which are taken to indicate with greatest 
clearness the positive meaning of "heaven" as a future place of abode 
for the righteous are the several which speak of "treasure in heaven." 

Matthaean P §26 

Lay not up for yourselves treasures upon the earth, where moth and rust doth consume, and where 
thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor 
rust doth consume, and where thieves do not break through nor steal : for where thy treasure is, there will 
thy heart be also. 



286 THE TEACHING OF JESUS ABOUT THE FUTURE 

In this exhortation that antithesis of earth and heaven is basal, 
as the complementary parts of the universe, which is seen in so many 
of the instances of Jesus' use of "heaven": 

"Lay not up for yourselves treasures upon the earth" 

but 
"lay up for yourselves treasures in heaven." 

This nature reference is, however, only the substratum of the saying, 
the original contrast. As superior in position, the heaven came to 
stand for the superior in quality, as found especially in moral and 
religious valuations. Presently "heaven" stood as the symbol of 
good and God. It is from this stage in the development of the 
signification of "heaven" that the saying of Jesus comes. To lay 
up for oneself treasures in heaven is to devote oneself to the good 
and to God so completely that one's powers will not be spent 
upon the accumulation of treasures upon earth, to devote oneself 
so completely that growth in treasure attackable by moth and rust 
will always be subsidiary to growth in character which neither moth 
nor rust can consume nor any thief break through and steal. This 
treasure in heaven is not meant by Jesus, it seems, as a future inheri- 
tance, but as a present possession. Even in the days as they pass, it 
becomes the actually realized substitutionary possession for the 
treasures upon the earth to the laying-up of which one might have 
devoted oneself. 

If this is the correct interpretation of the thought of Jesus here, 
then the saying gives no support to a future content for "heaven," 
no support to the position that "heaven" is a place of future abode, 
toward the assuring of which contribution is made by turning aside, 
in the present, from the pursuit of riches to the pursuit of that which 
will yield a different type of riches at a more distant period and loca- 
tion. Happily, the meaning of Jesus here is made independent of 
present-day judgment upon these words by another saying in which 
one member of the antithesis is the same as here, that is, "treasures 
upon the earth." The other member corresponds, therefore, to that 
idea which he here covers by the phrase "treasures in heaven." 
This illuminative saying stands as the conclusion to the parable of 
the Foolish Rich Man: 

Document P §23 
So is he that layeth up treasure for himself and is not rich toward God. 



LIFE AFTER DEATH 287 

That thought which Jesus expresses in this Lukan passage by ''rich 
toward God" is the thought which is covered in the saying under 
consideration by the phrase "treasures in heaven." Both phrases 
designate a present reahty, not merely a promise of the future. The 
latter is not excluded; but, if thought of as resident in the saying, it 
must be taken as implicit not explicit, and as secondary not primary; 
it must be regarded as an outcome, not as an incentive. 

That Jesus should make an appeal for some other ambition as 
central rather than that of amassing treasures upon earth, that is, 
that he should choose "treasures upon earth" as the object of his 
attack, seeing in them a real menace to that being "rich toward God" 
which he considered the highest good, grew out of those conditions 
of his times which favored the religious leaders as financial masters. 
In the dominant sect, he saw the tendency strongly at work. From 
this came his outspoken warning, "Ye cannot serve God and mam- 
mon."^ "And the Pharisees, who were lovers of money, heard all 
these things; and they scoffed at him."^ It was apparently the 
clear perception by Jesus of the cankering effect of this form of ambi- 
tion among the ruling classes that led him to make the uncondi- 
tioned and relentlessly searching demand of the rich young ruler: 

Document MK 10:21 

One thing thou lackest yet : if thou wouldest be perfect, go, sell whatsoever thou hast, and distribute 
unto the poor. 

Then, as at other times when Jesus spoke thus strongly against a 
prevailing tendency toward excessive love of wealth, he set over 
against these treasures upon earth that which he would substitute 
for them, namely, "treasure in heaven": 

And thou shalt have treasure in heaven : and come, follow me. 

In this individual appeal, as in the more general exhortation recorded 
in the above Matthaean P §26, this "treasure in heaven" may be 
otherwise expressed as a being "rich toward God," even as it is in 
document P §23. 

This review of the sayings in which "treasure in heaven" occurs 
concludes the treatment of the original^ sayings of Jesus which con- 

I Document P §48. 2 Document P §49. 

3 On the appearance of the word in document MK 14:62, see pp. 83-85; on docu- 
ment MK 13:24-27, see pp. 170-79. Concerning the instance in document G §ioB, 
see p. 23 and the hints under the paragraph numbered 7 on p. 51. On the occurrence 



288 THE TEACHING OF JESUS ABOUT THE FUTURE 

tain the word "heaven."^ If it has been contended justly that 
"treasure in heaven" is another form of conveying the thought in 
"rich toward God," these sayings contribute nothing of future con- 
tent to the term ''heaven." And since none of the other sayings of 
Jesus about "heaven" have any outlook toward the future, it must 
be held that it would be a mistake to suppose any such connotation 
to be a part of Jesus' use of the word. 

§12. The Future in Vague Figures 

The Sermon on the Mount opens, in both document M and docu- 
ment G, with several Beatitudes, which in document G are followed 
by their counterparts in Woes. The basis of the pronounced blessing 
or curse resides in certain outcomes of the present state, all of which 
seem to lie in the future, near or distant. Because of the future out- 
look in these sayings, they must be taken into account in any study 
of the teaching of Jesus about the future. It cannot be affirmed with 
certainty that in no case is the reference in any degree to the present. 
And the future in one saying may be a very different area of time 
from that covered by another. 

No attempt is made here to determine which of the two docu- 
mentary reports is the more original, for such is not necessary to the 
purpose in hand. Nor will an explication of the thought that lies 
under the figurative language be entered upon. That is neither 
hidden nor obscure, in either document M or document G. Those 
Beatitudes which refer to the kingdom of God are reserved for con- 
sideration under that theme in chap. vii. One of these, that on 
persecution — "Blessed are they that have been persecuted for right- 
eousness' sake : for theirs is the kingdom of heaven" — has its document 
G parallel in G§ioB; and the latter does not contain the phrase, 
"kingdom of heaven" or "kingdom of God," but substitutes "great 

in gospel Matt. 16:19 = 18:18, see pp. 329-39; in 28:18, see pp. 342-52; in 18:10, see 
pp. 359-72. The emergence of the word in document P §7 is considered on pp. 340-42; 
in P §46B, on pp. 67-78. 

I Of course, no account has been taken of the thirty-two cases of the appearance 
of the word in the phrase "kingdom of heaven," which, like other phrases containing 
the word, is peculiar to the Gospel of Matthew. That is the Matthaean substitute 
for the term of Jesus, "kingdom of God," as is conclusively established by compara- 
tive study. 



LIFE AFTER DEATH 289 

reward in heaven." On the basis of previous studies/ it v^as con- 
cluded that the highly elaborated document G form of this saying is 
the result of the drastic persecutions of the early community. There- 
fore it need not be given study additional to that directed toward 
its parallel in document M. The remaining references are these: 

Document M §i Document G§§io, ii 

Blessed are they that mourn: for they shall be Blessed are ye that weep now: for ye shall 

comforted. laugh. 

Blessed are the meek: for they shall inherit the 
earth. 

Blessed are they that hunger and thirst after Blessed are ye that hunger now: for ye shall be 

righteousness: for they shall be filled. filled. 

Blessed are the merciful: for they shall obtain 
mercy. 

Blessed are the pure in heart : for they shall see 
God. 

Blessed are the peacemakers: for they shall be 
called sons of God. 

But woe unto you that are rich! for ye have 
received your consolation. 

Woe unto you, ye that are full now ! for ye shall 
hunger. 

Woe unto you, ye that laugh now! for ye shall 
mourn and weep. 

Woe unto you, when all men shall speak well of 
you! for in the same manner did their fathers to 
the false prophets. 

§13. The Narrow and the Shut Door 

In the study of the final discourse on the future, when the parable 
of the Ten Virgins was under consideration, it was concluded that the 
document P report of that parable is contained in P §27. Because 
this document P report of the parable places so much emphasis upon 
the attitude of looking and watching, the servants are represented as 
within the house, at the door of which the lord himself knocks on his 
return from the marriage feast. There is no place, therefore, in the 
document P report, for that inclusion of some and exclusion of others 
of the servants which forms the impressive conclusion to the docu- 
ment M report of the parable. 

This portion of the parable document P has apparently preserved 
in a slightly modified form in another location in the document : 

Document M §24 Document P §39 

They that were ready went in with him to the Ye shall begin to stand without, and to knock 

marriage feast: and the door was shut. After- at the door, saying, Lord, open to us ; and he shall 

ward came also the other virgins, saying, Lord, answer and say to you, I know you not whence 

Lord, open to us. But he answered and said, ye are .... depart from me, all ye workers of 

Verily I say unto you, I know you not. iniquity. 

There was found in document P an attachment for this portion of 

I See p. 23 and the hints under the paragraph numbered 7, p. 51. 



290 THE TEACHING OF JESUS ABOUT THE FUTURE 

the parable in that reference to the ''door" by which the above docur 
ment P verses are preceded: 

And one said unto him, Lord, are they few that be saved ? 

And he said unto them, Strive to enter in by the narrow door: for many, I say unto you, shall seek 
to enter in, and shall not be able when once the master of the house is risen up, and hath shut to the door. 

This ''hath shut to the door" provided a situation similar to that 
portrayed in the document M report of the marriage feast in the Ten 
Virgins parable, where, after the prepared or "wise" ones had 
entered, "the door was shut." Doubtless it was this likeness in the 
conditions sketched which led to the attachment at this point in docu- 
ment P of those sayings which once had formed a part of the parable 
now present in document P §27. 

Indeed, there was in this portion of the parable so dramatic an 
element, an element so vivid and so suitable for easy retention, that 
it is not surprising that it held a place in the tradition even though 
the parable to which it originally belonged had become so modified 
that this portion had no longer a place in the parable itself. It was 
of a form and content such as made an appeal to that dramatic 
imagination which was so formative of religious conceptions in the 
time of Jesus. That this is more than conjecture is made evident 
by the place given to this notion in one of the most striking of those 
eschatological additions by which document M is characterized: 

Document M §14 

Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name 
cast out devils, and by thy name do many mighty works ? And then will I profess unto them, I never 
knew you: depart from me, ye that work iniquity. 

The bringing together of sayings which at one time had quite 
different places in the tradition of Jesus' words is a marked charac- 
teristic of document P, as has been concluded from many phenomena 
examined in preceding studies. There is seen the combination of 
sayings which had no original, essential relation, as in the junction 
of P §20 with P §19. It is much more frequeitly seen in cases like 
the present, where the junction does not bring together unrelated 
thoughts through misinterpretation, but thoughts which flow so 
naturally into one whole that the existing combination is not without 
some superficially satisfying unity. 

It will be observed that it is only in the document M addition to 
the Sermon on the Mount, M §14 above, that the words are thrown 



LIFE AFTER DEATH 291 

into the personal form, and thus given an application to Jesus himself 
as the Judge : 

Many will say to me in that day And then will I profess unto them, I never knew you: depart 

from ME, ye that work iniquity. 

On the contrary, in both document M §24 and document P §39 as 
above, the third person is retained: "But he answered and said," 
"and HE shall answer and say." But this tendency to personalize as 
in document M §14 has found expression even in the document P 
section now under consideration-, for the whole scene is given a direct 
relation to Jesus himself by the added words in P § 39 : 

Then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets. 

This apparently illustrates vividly how tradition takes form. Jesus 
had spoken the very simple, suggestive, but wholly impersonal words : 
"Many shall seek to enter in, and shall not be able when once the 
master of the house is risen up, and hath shut to the door." To this 
there came to be attached other sayings about the shut door, which 
had originally been spoken in quite another connection. The use 
of the word "Lord" in these other sayings came to be taken, now 
that Jesus was recognized as Christ and Lord, as referring to Jesus 
himself. When, therefore, the saying represented one who is inter- 
preted to be Jesus as professing no acquaintance with the hearers 
of his message, it was only natural to frame and include an expostula- 
tion from the condemned, grounded in the fact that he could not be 
ignorant of those with whom he ate and drank, and to whom he spoke 
his teaching. 

As for other sayings which go to make up the present, externally 
related group that constitutes document P §§39-41, a group intro- 
duced by the editorial P §38, it ought to be observed that, while 
undoubtedly the Lukan P, as against the Matthaean P, preserves the 
more original form of the words in document P §40, the evangelist 
Matthew has hardly found in Matt. 8:11, 12 a setting any more his- 
torically probable than that given him by his document. From the 
peculiarly exasperating nature of these sayings, it may be believed 
with some conviction that they are rightly placed neither in their 
Matthaean context nor in the Lukan P. They belong rather, it 
would seem, to the outspoken and searching utterances of the final 
week of the life of Jesus. In document P §41 there is reported what 



292 THE TEACHING OF JESUS ABOUT THE FUTURE 

may be more reasonably held to have its true historical connection in 
document MK 10:31. 

§14. The Passing Away of Heaven and Earth 

Document P §51 
It is easier for heaven and earth to pass away, than for one tittle of the law to fall. 

This saying seems to be the assertion, in the strongest terms, of the 
abiding validity of those moral and religious demands which are 
given expression in the Old Testament law. As a figure for those 
things which are stable beyond all tremor or removal, heaven and 
earth, the whole visible universe, is chosen. Men and their works 
may come and go, but heaven and earth remain unchanged and 
unchangeable. So is it with the law. Not one tittle of it shall fall. 
To think that it will fall is to conceive of an event less credible even 
than the suggestion that heaven and earth may pass away. 
The same saying is preserved in another form by 

Document M §3 

Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till 
all things be accomplished. 

The repeated " Till .... till" in this report gives rise to a question. 
Apparently both are not needed for the sense. Indeed, the use of both 
obscures the sense, obtainable if either alone is used. Thus the 
meaning is complete and intelligible if the saying be supposed to have 
been delivered in this form: 

Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law. 

The same is true if the form as it came from Jesus was : 

One jot or one tittle shall in no wise pass away from the law till all things be accomplished. 

There are two distinct ideas united in the verse as it stands. The 
one sets the time limit for restraint through law as reached when "all 
things be accomplished." The other sets no time limit, but simply 
affirms that it is easier to conceive of the stable universe as going into 
dissolution than to believe that the law will become abrogated. Which 
of these is the more precise report of the thought of Jesus seems 
already unquestionably indicated by the document P report of the 
same saying. Placed in parallelism after the proposed reduction 
of the Matthaean record, they stand: 

DocuMEHT M §3 Document P §51 

Till heaven and earth pass away, one jot or one But it is easier for heaven and earth to pass 

tittle shall in no wise pass away from the law. away, than for one tittle of the law to fall. 



LIFE AFTER DEATH 293 

The accretion "till all things be accomplished" seems to be the 
expression of an expectation of some consummation to be reached ere 
long, a thought elsewhere summed up in the Matthaean phrase ''the 
consummation of the aeon." It supposes that the present is a critical 
time, an era of transition, a time of the ripening of events, of the 
fruition of all history. 

The placing of the phrase "till all things be accomplished" in 
conjunction with the more nearly original phrase "Till heaven and 
earth pass away" shows that the accomplishment of all things was 
taken to include the phenomena of the passing away of heaven and 
earth. Indeed, the turn given to the Matthaean report, by which 
Jesus' original words "But it is easier for heaven and earth to pass 
away" lost their character of incredulity toward such an event, and 
took on an almost prophetic cast in the form, "Till heaven and earth 
pass away," shows that the passing away of heaven and earth stood 
for the Matthaean circle as a part of the programme in the accom- 
plishment of "all things." The original meaning of Jesus is too 
obvious, however, to be obscured even by the Matthaean modifica- 
tion and addition. The purpose of Jesus was clearly to show the 
inviolabihty of the law by pronouncing its demands to be even less 
liable to annulment than is the universe to ultimate dissolution. 

The tendency which has been at work for the remolding and enlar- 
ging of the Matthaean report of this saying is seen apparently with 
greater influence in a saying credited to Jesus, by which he is made 
to affirm the passing away of heaven and earth, and to pronounce 
one thing as more stable than even that universe to the permanency 
of which he formerly made appeal in grounding the eternal vaKdity 
of the law : 

Document MK 13:31 
Heaven and earth shall pass away : but my words shall not pass away. 

Here Jesus is represented as asserting that his words are more per- 
manent than the universe of nature, which universe he is elsewhere 
reported to have chosen as the symbol of that which is abiding beyond 
all else. That which he treats in document P §51 as so improbable 
that its suggestion forms the foundation for the firmer basing of Old 
Testament moral law he is here reported as asserting to be one of the 
commonplaces of expectation — "Heaven and earth shall pass away." 



294 THE TEACHING OF JESUS ABOUT THE FUTURE 

It is to be asked how far the particular form of words here attributed 
to Jesus about the future of the heaven and the earth is the product 
rather of that mode of thought about the future which gave origin 
to the programme in 

II Peter 3 : 10-13 

But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great 
noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein 
shall be burned up. Seeing that these things are thus all to be dissolved, what manner of persons ought ye 
to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of God, by 
reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat ? 
But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness. 

In the Hght of the above facts, it seems reasonable to raise the ques- 
tion whether the saying of Jesus in document MK ought not to be 
conformed to that mode of view which similar thoughts in documents 
P and M show. If so, it would stand thus: 

It is easier for heaven and earth to pass away, than for my words to pass away. 

§15. The Parable of Lazarus and the Rich Man 

There have been brought under review in preceding studies all of 
the references, in the Synoptic Gospels, credited to Jesus concerning 
the state of men after death, except those contained in one parable. 
Before considering the thoughts on that subject which are presented 
by the parable of Lazarus and the Rich Man, there may profitably 
be called to mind the results of study in all other passages : If the 
gospel LK additions to the document MK record of the crucifixion 
are regarded as trustworthy, Jesus spoke once in his career of the 
" spirit {irvevixa) " as something persistent after the death of the body, 
that is, at least his own "spirit (Tri/eO/ia)."^ He did not explicitly 
so speak of the ''soul (;^yxv)/' but did use terms about the "soul 
(yjrvxv)^' which indicate that he did not think of it as static but as 
potential, as capable both of self-destruction and of self-realization.* 
The word "life (^(orj) " with future content appears seldom in Jesus' 
sayings, either alone or in the phrase "eternal life," the most certain 
and notable instance being in document M§i3 — "For narrow is 
the gate, and straitened the way, that leadeth unto life {^(orj) , and few 
be they that find it."^ If document MK 10:29, 3° reports the pre- 
cise phraseology of Jesus, he distinguished on one occasion, in a large 
untechnical way, between "now in this time (fcaLp6<;) " and "the age 

^ See pp. 269, 270. 2 See pp. 267-69. 3 See pp. 270-72. 



LIFE AFTER DEATH 295 

(alcov) to come."^ Though other passages in which appears the 
notion of the Two Aeons and of "the consummation of the aeon" 
seem not to be from him, he did speak of the resurrection in terms 
which put beyond doubt that he beheved that death does not neces- 
sarily end the career of a man, that men may persist beyond "now 
in this time," that in "the age to come" they will be "as angels in 
heaven."'' Certainty about his thought as to the extent of the 
resurrection, that is, whether it is inclusive of all men, may not be 
attained from his words. 

Perhaps his conception of the fate of the unrighteous is suggested 
by the single passage where he employs antithesis — "Wide is the 
gate, and broad is the way, that leadeth to destruction, and many be 
they that enter in thereby. "^ It appears that he is not portraying 
the future life of the wicked in his references to Gehenna, but is 
talking of the present and near future of the body; he would have 
men avoid those courses of conduct that lead to a fate like condemna- 
tion to the valley of Hinnom.^ It seems that it is to others, not to 
Jesus, that we must trace those apparent accretions in the gospels 
where the future is conceived under the form of Fire and Torment. ^ 
Hades (08779) is used by Jesus as a synonym for nethermost; and "the 
gates of Hades" appears in one passage as a mode of conveying the 
idea of persistent and malignant opposition. It is not spoken of as 
an abode for the departed spirits.^ If one presses the inquiry as to 
the abode or mode of life of those who " when they shall rise from 
the dead .... are as angels in heaven," it has to be answered that 
Jesus did not impart information with precision on that theme. He 
spoke in general of "the eternal tabernacles," ^ and in the opening of 
the Sermon on the Mount used other vague but suggestive figures 
about the future.^ Apparently he did not speak, even in a vague 
and figurative way, of "Heaven" as the abode of the blessed.^ The 
references to his own future in " Paradise" or in "glory" seem exceed- 
ingly difficult historically to sustain as from him.^° Apparently we 
must rest content with the clear and strong conviction and assertion 

1 See p. 256. 5 See p. 265. 9 See p. 275. 

2 See p. 253. 6 See p. 266. ^° See p. 272. 

3 See p. 266. 7 See p. 272. 

4 See p. 262. 8 See p. 288. 



296 THE TEACHING OF JESUS ABOUT THE FUTURE 

of Jesus that there is a resurrection, and that those who deny that 
fact ''know not the scriptures nor the power of God." 

Our search for precision and definition in statement about the 
future condition of the righteous as conceived by Jesus probably 
deserves the rebuke given by him to the men of his day and circle 
when he was endeavoring to sketch in the large a conception of the 
Day of the Son of man which should neutralize the future influence 
upon his disciples of current Zealot fanaticism: 

In that night there shall be two men on one bed; the one shall be taken, and the other shall be left. 
There shall be two women grinding together; the one shall be taken, and the other shall be left. 
And they answering say, Where, Lord ? 
And he said unto them. Where the body is, thither will the vultures also be gathered together. 

That which is lacking of definiteness in the whole body of other 
utterances from Jesus on the future state of wicked and righteous 
seems fully supplied by the content of the parable of Lazarus and the 
Rich Man: 

Document P §53 

Now there was a certain rich man, and he was clothed in purple and fine linen, faring sumptuously 
every day: and a certain beggar named Lazarus was laid at his gate, full of sores, and desiring to be fed 
with the crumbs that fell from the rich man's table; yea, even the dogs came and licked his sores. And 
it came to pass, that the beggar died, and that he was carried away by the angels into Abraham's bosom : 
and the rich man also died, and was buried. And in Hades he lifted up his eyes, being in torments, and 
seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy 
on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am 
in anguish in this flame. But Abraham said. Son, remember that thou in thy lifetime receivedst thy good 
things, and Lazarus in like manner evil things : but now here he is comforted, and thou art in anguish. And 
beside all this, between us and you there is a great gulf fixed, that they which would pass from hence to 
you may not be able, and that none may cross over from thence to us. And he said, I pray thee therefore, 
father, that thou wouldest send him to my father's house; for I have five brethren; that he may testify unto 
them, lest they also come into this place of torment. But Abraham saith. They have Moses and the proph- 
ets; let them hear them. And he said. Nay, father Abraham: but if one go to them from the dead, 
they will repent. And he said unto him. If they hear not Moses and the prophets, neither will they be 
persuaded, if one rise from the dead. 

This parable presents a complete outline of life beyond death. Its 
elements seem to be the following: 

1. At death the unrighteous simply are buried. But the righteous 
are carried away by the angels into the place of bliss. 

2. The place of abode after death for both sinner and righteous 
one is Hades. But Hades has positions separated widely and differ- 
ing vastly from one another. To the blissful portion, the righteous 
are assigned; elsewhere abide the unrighteous. 

3. Righteous and unrighteous are within sight of one another; 
may converse with one another; but it is beyond possibility for the 
one to cross over to the other from either location. 

4. To the one, the state of Hades is comfort; to the other, it is 
anguish. For the sinner it is a place of torment, made such by a 
consuming thirst awakened by a perpetual torture in flame. The 



LIFE AFTER DEATH 297 

one unceasing but unmet longing of the sinner in torment is that he 
may have ever so httle portion of water with which to slake his fever- 
ish thirst. 

5. The felicity of the righteous consists in his abiding fellowship 
with the great fathers of his people. 

It may reasonably be felt that such a formal exhibit of the thought 
of the parable shows a fatal lack of sense for the figurative. Jesus 
spoke the parable, it may be believed, but did not intend that in any 
of its phases it should be taken as in any degree other than purely 
imaginative and symbolic. If this be the correct view, it ought to 
be recalled that, despite the intention of Jesus, this parable probably 
has been more formative of sharply defined Christian thought about 
the future than all other utterances on the subject credited to Jesus. 

If the parable was spoken by Jesus, and if its mission was not to 
portray the state of life beyond death, it ought probably to be re- 
garded as intended to teach the ethical basis of judgment and separa- 
tion between men. But viewed even from that standpoint, it seems 
to fail to articulate with the standards of Jesus as elsewhere made 
known. The sole reason assigned for the differing fates of Lazarus 
and the Rich Man is the fact that in his lifetime one was miserably 
poor and had no comforts, while the other was wealthy and Kved 
luxuriously. It is apparently conceived by the framer of the parable 
that justice demands the reversal of these conditions in the future 
life. It seems difficult to find the moral standards of Jesus in this 
mode of view. He did, indeed, warn against allowing wealth to 
become the master in the life, document P §48. He expressed his 
conviction when he said, ''How hardly shall they that have riches 
enter into the kingdom of God," document MK 10:23. But these 
do not seem equivalents for the thought that because a man is rich 
now he does not deserve felicity in the future, because he is poor now 
he deserves bliss in the age to come. 

The philosophy of life underlying the saying, "Son, remember 
that thou in thy lifetime receivedst thy good things, and Lazarus in 
like manner evil things: but now here he is comforted, and thou in 
anguish," was that of the Jewish people for centuries, as is testified 
by large areas of the Old Testament. But here only has it found 
expression in the reputed teaching of Jesus. His moral and reli- 



298 THE TEACHING OF JESUS ABOUT THE FUTURE 

gious outlook seems to have excluded this form of reasoning; it could 
hardly be held by a man conscious of his own essential moral worth 
and destiny apart from that which was external to him. This phase 
of the parable is one of many which give it a Jewish cast in a sense 
not assignable to the Jewish coloring of the body of Jesus' teaching. 
By this cast is not meant solely its view of the future, but like- 
wise the area within which it moves exclusively — that is, "Father 
Abraham" and *' Moses and the prophets." 

May it be that this is an old Jewish parable which has found a 
place in the document P tradition of the parables of Jesus ? Nothing 
in its location in document P demands that it be considered as always 
having had a place there. Its historical occasion is not suggested, 
except as it is made to follow, after the intervention of P §§50-52, 
upon a parable and some sayings about money, P §§47-49. Little 
weight ought to be given, however, to document P relationships; 
any conclusion must be otherwise based. Certainty is not attainable; 
probability must suffice. If the parable is regarded as not from 
Jesus, that summary of his teaching on Life after Death which pre- 
cedes this study of the parable contains the results attainable from 
his own words. If one thinks of the parable as from him there will 
be added the thoughts deduced from the parable. 



CHAPTER VII 

THE KINGDOM OF GOD 

§1. Opening Announcements about the Kjngdom 

§2. The Eangdom as Actual in the Present 

§3. Antitheses to the Kingdom of God 

§4. The Future in General of the Kingdom 

§5. The Mystery of the Kingdom of God 

§6. The Coming of the Kingdom of God 



CHAPTER VII 



THE KINGDOM OF GOD 
§1. Opening Announcements about the Kingdom 



Gospel MT 3:1, 2 
And in those days cometh John 
the Baptist, preaching in the 
wilderness of Judaea, saying, 
Repent ye; for the kingdom of 
heaven is at hand. 



A. BY JOHN 

Document MK 1:4 
John came, who baptized in the 
wilderness and preached the bap- 
tism of repentance unto remission 
of sins. 



Gospel LK 3:2, 3 

The word of God came unto 
John the son of Zacharias in the 
wilderness. And he came into all 
the region round about Jordan, 
preaching the baptism of repent- 
ance unto remission of sins. 



Gospel MT 4:12, 17 
Now when he heard that John 

was delivered up, hfe withdrew 

into Galilee 

From that time began Jesus to 

preach, and to say. Repent ye; for 

the kingdom of heaven is at hand. 



B. BY JESUS 
Document MK §4 
Now after that John was de- 
livered up, Jesus came into Gali- 
lee, preaching the gospel of God, 
and saying. The time is fulfilled, 
and the kingdom of God is at 
hand: repent ye, and believe in 
the gospel. 



Document G §§5, 6 

And Jesus returned in the power 
of the Spirit into Galilee: and a 
fame went out concerning him 
through all the region round about. 
And he taught in their synagogues, 
being glorified of all. 

And he came to Nazareth, 
where he had been brought up: 
and he entered, as his custom was, 
into the synagogue on the sab- 
bath day, and stood up to read. 
And there was delivered unto him 
the book of the prophet Isaiah. 
And he opened the book, and 
found the place where it was 
written. 

The Spirit of the Lord is upon 
me, 

Because he anointed me to 
preach good tidings to the 
poor: 

He hath sent me to proclaim 
release to the captives, 

And recovering of sight to the 
blind. 

To set at liberty them that are 
bruised, 

To proclaim the acceptable 
year of the Lord. 
And he closed the book, and gave 
it back to the attendant, and sat 
down: and the eyes of all in the 
synagogue were fastened on him. 
And he began to say unto them. 
To-day hath this scripture been 
fulfilled in your ears. And all 
bare him witness, and wondered 
at the words of grace which pro- 
ceeded out of his mouth. 

It was observed in a preceding study^ (i) that gospel MT is alone 

in crediting John the Baptist at the opening of the report with the 

phrase "the kingdom of heaven is at hand;" (2) that the use of the 

term "kingdom of heaven (or God)" is nowhere attributed to John 

I See pp. 85-87. 

301 



302 THE TEACHING OF JESUS ABOUT THE FUTURE 

in the documents MK and G which report his ministry; (3) that the 
gospel MT record of that ministry is constructed from documents 
MK and G;^ (4) that what Matthew credits above to John the Bap- 
tist is verbally the same as the opening message said to have been 
spoken by Jesus, Matt. 4:17; (5) that the latter is drawn by Matthew 
from document MK §4; (6) that, therefore, the former may be 
regarded as likewise traceable to MK §4; (7) that this editorial 
inference by Matthew is one expression of a tendency manifest in 
many places in his gospel. His document G made it clear to him 
that John had announced an impending crisis, G §iB, D, E; for the 
evangelist that crisis seems to have been adequately and precisely 
covered by the words of summary, ''The kingdom of heaven is at 
hand." Evidently he was not conscious of modifying the thought 
of his documents by placing this assertion as a summary of John's 
message at the opening of his report of the work of John. But 
for him who would know the precise phraseology of John, the sum- 
mary of the evangelist must be passed over in favor of the docu- 
mentary records in MK §1 and G §1. 

In crediting Jesus with the phrase, Matthew is following, with 
slight verbal modifications, the record of his document MK §4. 
That which document MK reports here is not used by Luke; he 
prefers the account of the opening message and method of Jesus 
presented to him in his document G §§5, 6. The document G does 
not portray Jesus as beginning his ministry with the announcement, 
"The kingdom of God is at hand: repent ye, and believe in the 
gospel." It represents him rather as giving expression, through the 
use of Old Testament Scripture, to his sense of prophetic vocation — 
"The Spirit of the Lord is upon me." By which, it seems, he does 
not mean explicitly to say either, "I am the Messiah," or "The king- 
dom of the Messiah (or heaven or God) is at hand." Since the 
document MK does not report the announcement, "The kingdom 
of God is at hand," as spoken on any definite occasion, but places 
it at the opening of its record of Jesus' public activity, before the 
statement of work at any specific place in Galilee, it ought probably 
to be regarded as the summary, for the framer of document MK, 
of the message delivered by Jesus in the course of his public ministry. 

^ See p. 10. 



THE KINGDOM OF GOD 303 

It would do injustice, perhaps, to the historical accuracy of the 
fashioner of document MK to hold that he intends by these words to 
represent Jesus as stepping forth from private life with the bare, 
startling assertion, "The kingdom of God is at hand;" it is probably 
more just to think of him as intending by these words to state briefly 
and impressively what he conceived to be the central thought in the 
message of Jesus during his activity in Galilee. 

The statement, ''The kingdom of God is at hand," may be inter- 
preted either as an assertion that the kingdom is imminent with the 
implication that it will soon be realized, or as an affirmation that the 
kingdom has drawn near to men, is now in the midst of men, whether 
or no they recognize the fact of its present realization. We cannot 
say with certainty what content the statement held for the person 
who attributed it to Jesus in document MK§4; but it seems most 
probable that he used it in the former of these senses, that is, that 
he intended to represent Jesus as promising that the complete realiza- 
tion of the kingdom of God would not be long deferred. That he 
did so intend seems clear from that by which this promise is preceded 
and that which follows it: "The time is fulfilled, and the kingdom 
of God is at hand: repent ye, and believe in the gospel." Read in 
the light of the expectations of the age in which document MK was 
fashioned, these words of summary from the framer of the document 
would seem to bear one interpretation only. And it must surely be 
held that the thought involved in that interpretation is not conveyed 
by the opening message of Jesus as reported by document G §§5, 6. 
The document G does not represent Jesus as beginning his public 
activity by promising that within the lifetime of his hearers the 
kingdom of God would be fully realized. 

Of course, it is to be said that neither does document MK do so by 
these words which it attributes to Jesus, since these words are capable 
of another interpretation, an interpretation which places them as, 
at the least, not out of harmony with document G. If that other 
interpretation be assigned to document MK, it becomes a question of 
determining whether Jesus did, at later periods in his ministry, state 
the thoughts of document G §6 in the phraseology of document 
MK §4, and thus give justification for summarizing his message in 
the terms of document MK §4. For it is taken as probable, in the 



304 THE TEACHING OF JESUS ABOUT THE FUTURE 

highest degree, that document MK §4 is intended as editorial sum- 
mary, not as reportorial transcript. However, it is aheady clear that 
document MK §4 may be regarded in any one of four ways: 

^. As a summary by the framer of document MK, intended to 
represent that Jesus promised, as the staple of his message, the speedy 
realization of the kingdom of God. 

B. As a, report of the substance of Jesus' public preaching from 
the person who fashioned document MK, intended by him to repre- 
sent Jesus as stating that the kingdom of God had already drawn 
near to men, that is, was even now in their midst. 

C. As a precise record of the words used by Jesus as his opening 
message in Galilee, intended by Jesus as an assertion that within 
the lifetime of his hearers the kingdom of God would be fully realized. 

D. As an accurate report of the words by which Jesus began his 
public work in Galilee, intended by him to convey the thought that 
there was already present in the midst of men that for which they were 
hoping and looking, the kingdom of God. 

If it be thought likely that document MK §4 is editorial summary, 
the study of what Jesus subsequently said as reported in the docu- 
ments must determine whether A or B or neither correctly sum- 
marizes the teaching of Jesus. If C be regarded as the correct view 
of the passage, it is to be said: (i) that it stands opposed to the 
representation of document G§§5, 6, which reports Jesus to have 
begun his ministry in a manner fundamentally different; (2) that 
document MK itself, by subsequent reports, does not support the con- 
viction that Jesus began his ministry by assertions about the kingdom 
of God, for it is not until the discourse on the kingdom in parables 
by the sea that document MK again attributes the phrase "kingdom 
of God" to Jesus, MK §§20-24 — ^ discourse apparently intended by 
Jesus to oppose current conceptions of the kingdom;^ (3) that among 
the sayings of Jesus about the kingdom in document MK^ there is 
one only that may be cited in support of the idea of the kingdom 
expressed in C above, namely MK 9:1, and this saying is open to 

1 See pp. 229-35, 315-22- 

2 The occurrences of "kingdom of God" in document MK are in 1:15; 4:ii» 
26,30; 9:1; 10:14,15,23-25; 12:34; 14:25. In MK 9:47, it is a later substitute for 
"enter into life," as seen on pp. 260, 261. 



THE KINGDOM OF GOD 305 

another interpretation, and, in any event, probably belongs to the 
last days of Jesus' life ; (4) that document G, which records the early 
ministry of Jesus in Galilee, credits Jesus with two references only 
to the kingdom of God, namely, " Blessed are ye poor: for yours is the 
kingdom of God," G §10, and "Among them that are born of women 
there is none greater than John : yet he that is but little in the king- 
dom of God is greater than he," G§2oC, both of which seem to 
indicate a present rather than an impending or future kingdom. 

If, however, it be held that D above is the truth about document 
MK § 4, it ought to be observed that the evidence already brought 
forward from documents MK and G requires that one believe that, 
having once made the announcement in isolation from all other 
statements, Jesus did not again expressly revert to the theme for a long 
time. At the earliest, document MK 9 : i was not spoken until the close 
of active work in Galilee, and is probably later; the statement in 
document G § 20C is only secondarily, if at all, an indicator of the 
time of the kingdom of God. By interpreting MK §4 in the sense of 
D above, the thought is brought more nearly into accord with that 
of document G §§5, 6, but still remains removed some distance from 
it, and there is the great difference in phraseology to account for in 
any case. That difference ultimately involves an essential difference 
in the method of Jesus, as will be understood if one considers the 
sure effect of direct statements at that time about the kingdom of 
God. The attitude of Jesus toward direct assertions about messiah- 
ship ought also to be had in mind. It seems difficult to hold 
that Jesus opened his ministry with the words of document 
MK §4, in whatever sense those words may be taken. If it be con- 
tended that he did, it is still to be conceded that the documents 
represent him as not again treating the theme of the time of the king- 
dom until a considerably later period in his ministry. This is not 
historically impossible, but in view of all the considerations involved 
seems improbable. 

More probable is it that MK §4 is an editorial summary by the 
framer of document MK. As such it is open to test as to accuracy; 
certain evidences brought forward above as to the subsequent con- 
tents of the documents seem to show that it is not an accurate sum- 
mary for, at least, the period of the Galilean ministry of Jesus. 



3o6 THE TEACHING OF JESUS ABOUT THE FUTURE 

Whether it is for the ministry as a whole, subsequent study must 
determine. Except for the single case of document MK §4, there is 
documentary agreement and consistency throughout the entire rec- 
ords of the Galilean ministry of Jesus as to the method and message 
of Jesus. 

§2. The Kingdom as Actual in the Present 

Document G §2oC 

1 say unto you, Among them that are born of women there is none greater than John; yet he that is 
but little in the kingdom of God is greater than he. 

If the kingdom of God is conceived to be some future place or state, 
and that alone, by this saying Jesus excludes John the Baptist from 
participation in it. If here the kingdom of God means the future 
form of life for the righteous, John, than whom Jesus declares there 
has arisen none greater in his field as preacher of righteousness, has 
no share in the future life of the righteous. But it seems evident that 
Jesus does not intend to teach the exclusion of John from the future 
kingdom, which was to be a possession even of men who, though 
great, were not regarded by Jesus as John's superiors — "Abraham, 
and Isaac, and Jacob, and all the prophets" (document P§4o). 
Hence the phrase, ''kingdom of God," in this passage seems not to have 
a future reference, but relates to the present and the present only. 
Therefore the "kingdom of God" is something that has come sub- 
sequent to John. And it is so fundamentally different in nature from 
that for which John stood, it represents so great an advance upon 
the whole outlook and expectation of John, that it may be affirmed 
of one who has in the least degree entered into it that he is greater 
than John. Thus Jesus makes John the Baptist to stand as the 
final and noble representative of an old order. The new order he 
comprehensively covers by his phrase "the kingdom of God." 
John belongs altogether within the days before the kingdom of God. 
On the other hand, the kingdom of God, as here used, belongs alto- 
gether within the days now being spent by Jesus and his disciples. 

The same conception is involved in another passage, this time in 
document P: 

Document P §50 

The law and the prophets were until John : from that time the gospel of the kingdom of God is preached, 
and every man entereth violently into it. 



THE KINGDOM OF GOD 307 

It is hardly possible to overemphasize this sense in Jesus of an era 
introduced by himself through his own message and deeds, the era 
of the kingdom of God. Despite his high valuation of the law and 
the prophets, he conceives of their sway as forming a period culminat- 
ing in John the Baptist, but distinct from that which began after the 
days of John. 

Yet more sharply does this consciousness of the immediate pres- 
ence of the kingdom of God in the present receive expression by 
Jesus in connection with certain of his public acts: 

Document P §i6F 
But if I by the finger of God cast out demons, then is the kingdom of God come upon you. 

Not only does Jesus give evidence here of his belief in the kingdom 
as having a present realization, but the present bringing-in of the 
kingdom he grounds upon the activity of God manifested through 
his own ministry. The kingdom of God has come upon his hearers 
in the form of deeds wrought by "the finger of God." Through 
himself the kingdom of God has drawn near to the men of his day. 
It is from the depths of this self-consciousness, this conviction of 
the complete control and potent expression of the mind of God through 
his ow^n personality and the mediative influence of that personality 
upon others, that there came forth yet another assertion of the present 
realization of the kingdom of God: 

Document P §59 

And being asked by the Pharisees, when the kingdom of God cometh, he answered them and said, 
The kingdom of God cometh not with observation : neither shall they say, Lo, here ! or. There ! for lo, the 
kingdom of God is in the midst of you. 

That which Jesus felt thus deeply and expressed so clearly as to 
the present appearance of the kingdom of God among men, as to this 
present coming of the kingdom of God upon his hearers, he is reported 
by document P to have given to his disciples as their summary mes- 
sage in their brief mission during his lifetime: 

Document P §4 

And into whatsoever city ye enter, and they receive you, eat such things as are set before you : and 
heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. But into 
whatsoever city ye shall enter, and they receive you not, go out into the streets thereof and say, Even the 
dust from your city, that cleaveth to our feet, we do wipe off against you: howbeit know this, that the 
kingdom of God is come nigh. 

We cannot be sure, indeed, that Jesus did so instruct his disciples as 
to the content of their message, for the document MK record of the 
injunctions of Jesus in connection with their public activity does not 
represent Jesus as assigning to them any specific formula of announce- 



3o8 THE TEACHING OF JESUS ABOUT THE FUTURE 

ment, MK §3iA. It seems not improbable that this heralded message 
has found a place in the document P report because it was the watch- 
word of the early Christian propagandists after the death of Jesus. 
Such an announcement was suitable to that method of these propa- 
gandists which is outlined by gospel MT lo: 23, outlined doubtless on 
the basis of the method actually being pursued when Matthew did 
his work of discourse construction.^ The Lukan addition to the 
document MK report of the saying about the Rise of Messianic 
Claimants, MK 13:5, 6 = Luke 21:8, indicates by the words, "The 
time is at hand," that some such formula was the watchword of each 
successive messianic movement, and probably was adopted by the 
adherents of Jesus in their propaganda. This seems sustained 
further by document M §4. In that case, the above summary mes- 
sage by the disciples to their hearers may not be included among those 
rightly assigned to Jesus. No doubt, if it has found a place here 
solely because of its use by the disciples in the mission subsequent 
to Jesus, its meaning is not that suggested by the preceding sayings 
from Jesus, but is rather a confident assertion that the kingdom of 
God is to be realized in the near future. In that case, it belongs in 
origin and sense with the similar saying in document MK §4, if the 
latter be regarded as an editorial summary intended to represent 
Jesus as promising the speedy coming of the kingdom in the future. 
With this saying of document P §4, as with that of document MK §4, 
there are four possibilities as to source and meaning. No one of 
them may be arbitrarily adopted; that one which is right must be 
determined not from these sayings alone, for which there are two 
sources and two senses possible, each with something in its favor, 
but from the content of the other sayings of Jesus about the time of 
the kingdom, if such are consistent and unmistakable in time indica- 
tions. 

That which is attained as to the time of the kingdom of God from 
such of the above sayings as are surely assignable to Jesus himself, 
and of which the meaning seems clear, is that the kingdom of God 
actually has some realization in the present, has drawn near to men, 
has come upon men, is in the midst of men. About these sayings 
there is no future outlook; they are of the present. Their message 
is not a prophecy; it is an assertion. It is not a promise of some- 

^ See pp. 88-92. 



THE KINGDOM OF GOD 



309 



thing to come ; it is an affirmation of something already come. The 
words do not awaken expectation; they stir inquiry which results in 
either a slothful incredulity or a fierce antagonism. Whether Jesus 
did utter sayings about the kingdom of God which have a future 
outlook, which are in the form of prophecy, which do make promise 
of something to come, which are calculated to awaken high expecta- 
tions — that is a problem to be solved by subsequent study. 

§3. Antitheses to the Kingdom of God 

Some definite knowledge as to the nature of the future of the 
kingdom of God would be derivable, it may be supposed, did one 
possess sayings of Jesus in which he had indicated what he regarded 
as the antithesis or antitheses of the future kingdom. But the 
evidence seems to show that when one has gathered all the cases of 
antithesis to the kingdom in the Synoptic Gospels one has brought 
together, except for a single instance, only sayings which for weighty 
reasons, apart from the antithesis or the presence of the term " king- 
dom of God," must be considered as coming from some source other 
than Jesus. It seems advisable, however, for recapitulatory purposes, 
to group these sayings at this point, to call attention briefly to their 
content, and to indicate where they are more fully discussed as parts 
of a larger study. 

Document M §26 

Then shall the King say unto them on 
his right hand, Come, ye blessed of my 
Father, inherit the kingdom prepared for you 
I. from the foundation of the world 

Then shall he say also unto them on the 
left hand, Depart from me, ye cursed, into 
the eternal fire which is prepared for the 
de\'il and his angels. 

Gospel MT 18:9 

And if thine eye causeth thee to stumble. 

pluck it out, and cast it from thee: it is good 

II. for thee to enter into life with one eye, rather 

than having two eyes to be cast into the hell 

of fire. 



Document M §14 

A Not every one that saith unto me, Lord, 
Lord, shall enter into the kingdom of 
heaven; but he that doeth the will of my 
Father which is in heaven. 

B Many will 

say to me in that day, Lord, Lord, did we 
jjj not prophesy by thy name, and by thy name 

cast out devils, and by thy name do many 
mighty works ? And then will I profess 
unto them, I never knew you: depart from 
me, ye that work iniquity. 

C Every one there- 

fore which heareth these words of mine, 
and doeth them 



Document MK 9:47, 48 

And if thine eye cause thee to stumble, 
cast it out: it is good for thee to enter into the 
kingdom of God with one eye, rather than 
having two eyes to be cast into hell; where 
their worm dieth not, and the fire is not 
quenched. 

Document G §16 

A And why call ye me, Lord, Lord, and do 
not the things which I say ? 



C Every one that 

Cometh unto me, and heareth my words, 
and doeth them. 



310 THE TEACHING OF JESUS ABOUT THE FUTURE 

Matthaean P Lukan §40 

And I say unto you, that many shall come There shall be the weeping and gnashing 

from the east and the west, and shall sit of teeth, when ye shall see Abraham, and 

-^ down with Abraham, and Isaac, and Jacob, Isaac, and Jacob, and all the prophets, in the 

■'•*• in the kingdom of heaven: but the sons of the kingdom of God, and yourselves cast forth 

kingdom shall be cast forth into the outer without. And they shall come from the 

darkness: there shall be the weeping and east and west, and from the north and south, 

gnashing of teeth. and shall sit down in the kingdom of God. 

I. There can be no mistaking the intended antithesis in M§26. 
Sharp and clear there stands over against "the kingdom" its opposite, 
"the eternal fire." Therefore it is as a place of bliss that "the king- 
dom" of the future is conceived in this passage. This notion is one 
part of that complete portrayal of the Judgment Scene which is set 
forth in document M §26, but which, it has been determined, belongs 
to a period later than Jesus. The full consideration of the para- 
graph, by which this conclusion was reached, is set forth in §7 of 
chap. V. 

II. The antithesis of document MK is "the kingdom of God" 
against "Gehenna where their worm dieth not and the fire is not 
quenched." This is essentially the same contrast as that in docu- 
ment M §26. But it has been seen in a preceding study that: (i) 
The original document MK apparently had not "enter into the 
kingdom of God" but "enter into life," here as elsewhere in the 
paragraph; and, (2) more original than the original MK is docu- 
ment M §5, in which there seems not to be any contrast of two future 
states, but rather of two states of the body in this life. It is signi- 
ficant that, though the phrase "to enter into the kingdom of God" 
is one used frequently by Jesus, the above apparently late insertion 
of it in document MK is the only passage in which the phrase neces- 
sarily means something in the future. This saying about the eye 
is fully examined in §3 of chap. vi. 

III. Against the destiny, "shall enter into the kingdom of God," 
there is set the very general fate, "Depart from me, ye that work 
iniquity." Absence from the presence of the Christ in glory, in his 
kingdom, is regarded as specific and severe enough in condemnation. 
But even this opposition of fates is a result of the eschatological addi- 
tion in portion B of document M, an addition which is part of a 
larger passage inwrought here for the disapproving of " false proph- 
ets." The paragraph as a whole is more closely studied in §2 
of chap. V. 

IV. In the Matthaean P there is that distinctness in contrast of 



THE KINGDOM OF GOD 311 

fates which is so characteristic of the Matthaean gospel. On the 
one hand, the righteous "shall recHne in the kingdom of heaven;" 
on the other, the wicked ''shall be cast forth into the outer darkness: 
there shall be the weeping and gnashing of teeth." It is again felicity 
against anguish. The kingdom of God in its future is a blessing, 
the abiding-place of the elect. Of this the Lukan P, however, 
knows only "in the kingdom of God" and "without;" the weeping 
and gnashing of teeth is the expression of jealous anger, not anguish.^ 
This Lukan P is apparently the only passage in the original teaching 
of Jesus which contains a contrast to the kingdom of God; and that, 
it will be observed, does not go beyond saying that in the future 
there will be those "in" and those "without" the kingdom of God. 
By how great a distance such a saying is separated from those re- 
ported in I and II above! This saying of Lukan P §40 is significant, 
further, in its assertion about the future limits of the kingdom of 
God — "they shall come from the east and west, and from the north 
and south." In that affirmation there is a suggestion of the outlook 
of Jesus upon the future of which more particular account must be 
taken at a subsequent point in the study of his thought about the 
kingdom of God. 

§4. The Future in General of the Kingdom 

By the defined scope of the present work, there is included of 
necessity the study of only those references to the kingdom of God 
which deal with the future of the kingdom. But it is the intention 
to bring under review every passage in the Synoptic Gospels which 
contributes in any degree to a knowledge of the expected future 
of the kingdom, whether the future portrayed was originally sketched 
by Jesus or is an accretion to his actual utterances and therefore from 
some later source. As it happens, every passage except one which 
treats of the future of the kingdom, but seems to be from some source 
other than Jesus, has come under review in one or another preced- 
ing study. Before passing to that teaching on the future of the 
kingdom which seems assuredly to have come from Jesus himself, 
there may be grouped for survey those passages, additional to those 
in §3, which are attributable to others than Jesus. 

I See pp. 56, 57. 



312 THE TEACHING OF JESUS ABOUT THE FUTURE 



Document MK 13:28, 29 
Now from the fig tree learn her 
parable: when her branch is now 
become tender, and putteth forth 
its leaves, ye know that the sum- 
mer is nigh; even so ye also, 
when ye see these things coming 
to pass, know ye that it is nigh, 
even at the doors. 



II. 



III. 



IV. 



Gospel MT 24:32,33 
Now from the fig tree learn her 
parable: when her branch is now 
become tender, and putteth forth 
its leaves, ye know that the sum- 
mer is nigh; even so ye also, when 
ye see all these things, know ye 
that it is nigh, even at the doors. 

Matthaean P 
A Be not therefore anxious, say- 
ing, What shall we eat ? or. 
What shall we drink ? or, Where- 
withal shall we be clothed ? For 
after all these things do the 
Gentiles seek; for your heavenly 
Father knoweth that ye have 
need of all these things. But 
seek ye first his kingdom, and 
his righteousness; and all these 
things shall be added unto you. 

B Be not therefore anxious for the 
morrow : for the morrow will be 
anxious for itself. Sufficient 
unto the day is the evil thereof. 

C Lay not up for yourselves 
treasures upon the earth, where 
moth and rust doth consume, 
and where thieves break through 
and steal: 

D but lay up for your- 

selves treasures in heaven, where 
neither moth nor rust doth con- 
sume, and where thieves do not 
break through nor steal: for 
where thy treasure is, there will 
thy heart be also. 

Gospel MT 24: 14 

And this gospel of the kingdom 
shall be preached in the whole 
world for a testimony unto all the 
nations; and then shall the end 
come. 

Document M§is 

He that soweth the good seed 
is the Son of man; and the field 
is the world; and the good seed, 
these are the sons of the kingdom. 
.... The Son of man shall send 
forth his angels, and they shall 
gather out of his kingdom all 
things that cause stumbling, and 
them that do iniquity, and shall 
cast them into the furnace of fire: 
there shall be the weeping and 
gnashing of teeth. Then shall the 
righteous shine forth as the sun in 
the kingdom of their Father. 
Document M§24 

Then shall the kingdom of 
heaven be likened unto ten virgins, 
which took their lamps, and went 
forth to meet the bridegroom. 
And five of them were foolish, and 
five were wise. 



Gospel LK 21:29-31 
Behold the fig tree, and all the 
trees : when they now shoot forth, 
ye see it and know of your own 
selves that the summer is now 
nigh. Even so ye also, when ye 
see these things coming to pass, 
know ye that the kingdom of God 
is nigh. 

LUKAN P §§24-26 
A And seek not ye what ye shall 
eat, and what ye shall drink, 
neither be ye of doubtful mind. 
For all these things do the na- 
tions of the world seek after : but 
your Father knoweth that ye 
have need of these things. How- 
beit seek ye his kingdom, and 
these things shall be added unto 
you. 

B Fear not, little flock; for 

it is your P'ather's good pleasure 
to give you the kingdom. 

C Sell 

that ye have, and give alms; 



D make 

for yourselves purses which wax 
not old, a treasure in the heavens 
that faileth not, where no thief 
draweth near, neither moth 
destroyeth. For where your 
treasure is, there will your heart 
be also. 



VI. 



Gospel LK 22:28-30 

But ye are they which have 
continued with me in my tempta- 
tions; and I appoint unto you a 
kingdom, even as my Father ap- 
pointed unto me, that ye may eat 
and drink at my table in my king- 
dom; and ye shall sit on thrones 
judging the twelve tribes of Israel. 



THE KINGDOM OF GOD 313 



Gospel MT 16:19 

I will give unto thee the keys 
of the kingdom of heaven: and 
*!■'■• whatsoever thou shalt bind on 
earth shall be bound in heaven: 
and whatsoever thou shalt loose on 
earth shall be loosed in heaven. 



I. Matthew has followed his document MK closely in this para- 
graph, including the phrase ''it is nigh," which seems to mean "the 
destruction of Jerusalem is nigh. " But for this general term Luke has 
substituted the interpretative words "the kingdom of God is nigh." 
By so doing he made the preceding paragraph in the discourse appear 
to treat of the coming of the kingdom of God, something neither 
stated nor implied, either by the thirteenth chapter of document MK 
or by document P §60. The actual theme of the preceding para- 
graph in the final discourse and its relation to the above saying are 
considered in §§8, 9 of chap. iv. 

II. By the substitution in the Lukan P of the present portions 
B, C for the more original form as preserved in portions B, C of the 
Matthaean P, there is formulated the expectation that " the kingdom" 
is imminent. So near is it that to accumulate possessions in any 
form is folly ; the time for their use by men will soon be past ; there- 
fore, "Sell that ye have, and give alms," assured that "it is your 
Father's good pleasure to give you the kingdom." These changes 
in the Lukan P seem to have been wrought under the influence of 
the contiguous document P version of the parables of the final dis- 
course, P §§27-30. This recension of these parables shows so 
notable an eschatological cast that it is natural that sayings in the 
document near these parables should undergo the modifications 
which are observable by comparing the two reports of the portions 
B, C. The whole paragraph of which these sayings are a part is set 
forth on pp. 61-63; the parables which seem to have affected them 
are examined in §10 of chap. iv. 

III. By this saying "the kingdom" is made the subject of public 
proclamation in the future "unto all the nations;" this as a forecast 
by Jesus about "the kingdom" would be of the utmost significance. 
But the evidence seems to compel the conclusion that this saying is 
later than the time of Jesus. The problem of its source is considered 
at length in §4 of chap. iv. 



314 THE TEACHING OF JESUS ABOUT THE FUTURE 

IV. In this exposition of the parable of the Wheat and Tares there 
are two kingdoms distinguished clearly, namely, "the kingdom of the 
Son of man" and "the kingdom of their Father." It is by a process 
of elimination from the former that the latter is finally constituted. 
This is the most elaborate conception of "the kingdom" in the 
Synoptic Gospels. But it has been observed that it was apparently 
against precisely this notion of a kingdom through separation of bad 
from good that the parable was directed by Jesus. In other words, 
what Jesus seeks to cast out of the mind of his hearers by this parable 
is made by his early expositors to be the central truth intended to be 
taught by the parable. The meaning of the parable and the content 
of its reputed explication are examined in §6 of chap. v. 

V. The source of the formula, " Then shall the kingdom of heaven 
be likened unto," in this and certain other parables from the parable 
group of document M §§15-25 has been considered on pp. 200-2. 
It was determined that the formula in the Ten Virgins and some others 
of the group resulted from documentary contiguity to those which 
belong properly to the discourse in parables on "the mystery of the 
kingdom of God." 

VI. Of the two reports of sayings which promise judicial func- 
tions to the Twelve, the Lukan alone gives the promise in the form 
of participation "in my kingdom." Both forms of the saying are 
studied as to content and origin in §4 of chap. v. 

VII. The promise, "I will give unto thee the keys of the kingdom 
of heaven," is considered in its contextual relations in §1, chap. viii. 

The opposition in the notions of the future of the kingdom of 
God conveyed by this body of sayings ought to be observed: By 
passage I, in its Lukan form, taken with its context, the kingdom is 
promised within the generation; by passage III the end is deferred 
until the gospel has been preached "unto all the nations." By 
passage IV there is first on earth a kingdom of the Son of man ; after- 
ward, by a process of selection in "the consummation of the aeon," 
the kingdom becomes "the kingdom of their Father": yet the Son 
of man must continue to have a kingdom; for, after the day of judg- 
ment, he still holds the kingdom appointed unto him by his Father, 
passage VI, and the Twelve are to share its honors with him. By 
the Lukan portions B, C in passage II there is evidenced the convic- 



THE KINGDOM OF GOD 315 

tion that the coming of the kingdom will not be long deferred ; yet in 
passage VII there is involved the establishment of institutions which 
imply a considerable period of future ecclesiastical activity. Out 
of this confusion of thought, found by this grouping and contrasting 
of these earlier and later additions to the original sayings of Jesus, one 
naturally wishes to pass to such clearness and certainty, if not pre- 
cision, as may be had from the utterances of Jesus himself on the 
future of the kingdom. 

§5. The Mystery of the Kingdom of God 

Substantially the whole body of teaching from Jesus about the 
future of the kingdom of God is contained within a single discourse 
in the form of a number of parables. These parables deal with 
what Jesus terms "the mystery of the kingdom of God." Outside 
of this discourse (Matt. i3:i-53 = MK 4: 1-34 = Luke 8:4-18), 
there are certain brief sayings in which Jesus touches upon the future 
of the kingdom; these will be considered in the final section of the 
present chapter; their contribution is minor, distinctly secondary to 
that given in the parable discourse. 

That Jesus should speak seldom of the future of the kingdom is 
natural, in the light of his policy toward the revelation of his sense 
of messianic vocation, that is, if it be supposed that he had as fresh 
a message about the nature of the kingdom of the Messiah as about 
the nature of the Messiah himself. On the other hand, if Jesus con- 
ceived of the kingdom as did his contemporaries, there was no need 
that he treat the theme at length or, indeed, at all. Whether Jesus spoke 
practically once only on the future of the kingdom because he had 
nothing to add or to take away from current notions, or, on the con- 
trary, because he had so revolutionary a conception that he must 
needs reveal it with utmost care, ought to be determined not by any 
preconceptions as to what is likely in the case, but by the evidence 
presented in the report of the discourse as handed down in the docu- 
ments. However, on the one hand, it is fair to urge in advance that 
Jesus would most likely think and speak wholly according to the 
mode of view of his times ; on the other hand, it is reasonable to raise 
the question whether one should expect, from him who had so freely 
redefined by act and attitude the vocation of Messiah, such an out- 



3i6 THE TEACHING OF JESUS ABOUT THE FUTURE 

look upon the future of that Messiah as would fulfil current expecta- 
tions as to the kingdom. 

If Jesus believed in any future for the kingdom of God fundamen- 
tally different from the future of the messianic reign expected by his 
fellow-religionists including his own disciples, there must needs be 
on his part the utmost care and skill in the utterance of his convictions, 
in order to avoid giving a kind and degree of offense which would be 
permanently fatal to his mission. To sketch the future of the king- 
dom of God in colors other than those to which his contemporaries 
were accustomed would be to invite the rejection not only of this 
portrayal but of himself and the whole body of his original ethical and 
religious teaching. For no man could openly and unambiguously 
utter himself in opposition to current views about so fundamental 
a theme as the nature of the future of the kingdom and expect to 
retain longer the sympathetic hearing, not to say the favorable atti- 
tude, of the contemporaries of Jesus. 

It was necessary in a preceding study to consider the exposition 
recorded in document M of two of the parables in the discourse on 
the future of the kingdom. In order to an adequate estimate of those 
explications, the setting, purpose, method, and content of the discourse 
as a whole were considered at that time. The arguments advanced 
need not be repeated here.^ For convenience, a summary statement 
may be made : 

1 . That Jesus, through the discourse in parables by the sea, in- 
tended to make a revelation of what he regarded as new conceptions 
about the nature of the kingdom of God is evidenced by the fact that 
he refers to the content of these parables as ''the mystery of the king- 
dom of God," document MK §2oA end. There could be no "mys- 
tery" in that which was the common knowledge or expectation of his 
contemporaries; therefore, these parables apparently do not express 
current ideas of the kingdom. 

2. Jesus chose the parabolic method on this occasion because he 
had something to say that he did not wish to utter in plain terms, docu- 
ment MK§2oB. He did not state why he wished his truth to be 
hidden from all except those who were able to grasp it under figura- 
tive forms. ^ But the natural inference is that his reason was the 

I See pp. 229-35. '^ O^^ docunmet MK § 20C, see p. 231, n. i. 



THE KINGDOM OF GOD 317 

same as that which led him to observe caution about premature 
announcements of his consciousness of vocation, namely, that he had 
a new conception of the kingdom, as he had of the Messiah, and 
wished to avoid the precipitation of a crisis before he had completed 
his work. 

3. That Jesus was conscious of announcing new truth in these 
parables, but that he nevertheless would have all who were able share 
it, are both evidenced, further, by the refrain of the discourse, ''Who 
hath ears to hear, let him hear," a form of exhortation substantially 
peculiar to this notable revelatory discourse. 

4. The sense in Jesus of the revelatory content of these parables 
is shown, further, in the sayings in document MK §21 AC, by which 
he urges especially his disciples to give most intent heed to the mes- 
sage, since they must some day set forth in turn what now is for them 
alone. Apparently it is to this discourse that Jesus refers in his 
final discourse on the future, when he bids his disciples speak freely 
in the future what they had withheld from public announcement 
while he was alive. The parallelism is impressive: 

DocxjMENT MK §21 Document P §20 

For there is nothing hid, save that it should be For there is nothing covered, that shall not be 

manifested; neither was anything made secret, but revealed; and hid, that shall not be known. 

that it should come to light. What I tell you in the darkness, speak ye in the 

If any man hath ears to hear, let him hear Take light : and what ye hear in the ear, proclaim upon 

heed what ye hear the housetops. 

In the earlier sayings, the exhortation is to heedful hearing, presum- 
ably of new truth; in the later, the injunction is to widespread procla- 
mation of hidden truth that had been heard. 

5. Solicitude about intelligent understanding of the message of 
the parables and intention that what is understood shall ultimately 
be made known by the disciples are both present in 

Document M §19 

Have ye understood all these things ? They say unto him, Yea. And he said unto them, 
Therefore every scribe who hath been made a disciple to the kingdom of heaven is like unto a man 
that is a householder, which bringeth forth out of his treasure things new and old. 

This saying, by its reference to "things new" emphasizes still further 
the fact that in this discourse Jesus was conscious of giving forth 
new truth about the kingdom of God. 

6. It is a significant fact that the witness of all the documents 
seems to converge toward the conclusion that on this occasion only 
did Jesus use the opening formula, "The kingdom of heaven is like 



3i8 THE TEACHING OF JESUS ABOUT THE FUTURE 

unto," in his parables/ If the evidence has been correctly inter- 
preted, this striking fact adds yet another to the many indications that 
by this discourse Jesus intended once for all to define his conceptions 
of the kingdom of God. 

7. That these parables have an unusual content, and that on this 
occasion the parabolic method was employed with a purpose different 
from that in the mind of Jesus elsewhere in his employment of par- 
ables, are both indicated by the fact that nowhere else does Jesus speak 
of the parabolic method as intended as a safeguard for his cause. 
Elsewhere the parables do not deal with such fundamental concepts 
as the Messiah and the kingdom of God. 

8. That the truth in these parables is of a very different nature 
from that contained in the other parables of Jesus seems evidenced 
further by the fact that these are the only ones of which the interpreta- 
tion is so far from obvious to the disciples that they make the special 
request that Jesus tell them what he intended to teach by these 
parables. 

In view of all these considerations, it seems necessary to conclude 
that these parables from Jesus: (i) contain substantially the whole 
of his revelatory message about the future of the kingdom of God; 
and, (2) may not be so interpreted as to find in them nothing other 
than current notions of the kingdom of God, but must be expected to 
yield thoughts about the kingdom in opposition to those held by the 
contemporaries of Jesus. It would surely have been gratuitous to 
devote a definitive discourse to a subject on which one had nothing to 
say other than what was commonly known and generally held. 

When the personal estimate of Jesus as to the place and significance 
of these parables in his teaching about the kingdom of God is seen 
with clearness and conviction, their exposition remains no longer 
in doubt and demands neither interpretative skill and ingenuity nor 
extended statement. In the course of an examination of that expli- 
cation of two of them which is reputed to have been given by Jesus 
himself, it was necessary, as a part of the argument, to state what 
is believed to be the truth intended to be conveyed by the parable 
of the Wheat and Tares and that of the Drag-net. This may 
be found fully stated, therefore, in chap, v, §6. In brief, these 

I See pp. 200-2. 



THE KINGDOM OF GOD 319 

parables seem to teach that, contrary to the expectation and teach- 
ing of John the Baptist, the kingdom is not to be constituted in 
the near future by the separation of the unrighteous from the 
righteous and the forming of the latter into a holy community. 
There is to be no catastrophic interference with the normal rela- 
tionships of good and bad men. Both must remain together ''until 
the harvest." And ''the time of the harvest" is in no degree defined 
by these parables, except that the thought of it as lying in the near 
future is excluded by their very purpose, namely, to be corrective to 
the conceptions of John the Baptist and his contemporaries. 

No doubt "the harvest" will come "when the fruit is ripe." 
That is a natural inference, and it is this inference which is expressed 
after the parable of the slowly growing grain: "But when the fruit 
is ripe, straightway he putteth forth the sickle, because the harvest is 
come."^ But who will venture to predict when the fruit of the his- 
tory of mankind is to be fully ripe ? Jesus himself apparently does 
not endeavor to be precise about it. He seems satisfied to sketch 
the future in broad lines, to assert his belief that history has a 
long course yet to run, to oppose in the most general yet most posi- 
tive way the belief that the kingdom of God is to be an affair of the 
near future. These things he does very clearly and effectively in 

Document MK §22 

So is the kingdom of God, as if a man should cast seed upon the earth; and should sleep and rise 
night and day, and the seed should spring up and grow, he knoweth not how. The earth beareth fruit 
of herself; first the blade, then the ear, then the full corn in the ear. 

That it was the primary and dominant concern of Jesus in this 
parable discourse to correct what he deemed mistaken notions about 
the future of the kingdom is made more convincingly evident by his 
return to this single theme in each new parable. There is expressed 
no truth essentially different from that in the parable of the Growing 
Grain when Jesus passes to that of the Mustard Seed : 

Document MK §23= Document P§37A 

How shall we liken the kingdom of God? or in what parable shall we set it forth? It is like a grain 
of mustard seed, which, when it is sown upon the earth, though it be less than all the seeds that are upon 
the earth, yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great 
branches; so that the birds of the heaven can lodge under the shadow thereof. 

The thought of growth, development, enlargement, extension, the 
working-out of a process as opposed to the sudden realization of an 
event, is prominent here as in that of the Growing Grain. To this 

I Document MK §22. 



320 THE TEACHING OF JESUS ABOUT THE FUTURE 

thought there is added here more clearly the consciousness that the 
kingdom is destined to have a future suggested in no adequate degree 
by its mean and unpromising condition in its initial form as represented 
in the present small and despised society of Jesus. The revelatory 
truth consists primarily in the veiled declaration that the kingdom 
has an unimpressive rather than a glorious inauguration — '4ess than 
all the seeds." 

Not fundamentally different, though with another emphasis, is 
the central thought in the parable of the Leaven, which follows 
upon that of the Mustard Seed in 

Document P §376 
Whereunto shall I liken the kingdom of God ? It is like unto leaven, which a woman took, and 
hid in three measures of meal, till it was all leavened. 

There is here the thought of a slow, unfolding, enlarging process, 
which must be allowed to take its own normal course, and cannot be 
hastened by desire or expectation. The kingdom of God is not an 
imposed social condition effected by the powerful interposition of 
God or his Christ, but is an interposed force with potent permeative 
energy, which must work slowly but surely in the structure of society, 
good and bad together, "till it is all leavened." 

Not all of the contemporaries of John the Baptist, even of those 
who looked most longingly for "the consolation of Israel," "the 
redemption of Jerusalem," had sympathy with the drastic form of 
programme announced by John. There were those who hoped that 
the rise of some prophet like unto the prophets of old, who should 
speak a powerful message of righteousness to the nation, would result 
in such a turning of the nation to righteousness that it would be fitly 
prepared for the coming of the Messiah. It was their hope and 
expectation that there would be a national repentance and a national 
remission of sins and a doing of that which was pleasing to Jehovah. 
It was the aim of the more earnest to usher in such a state, if it were 
only for a day. This they thought could be accomplished by some 
powerful prophetic message. Jesus was not misled by such dreams 
of a national repentance and a national turning about as initial to the 
coming of the kingdom. He recognized that no teaching, however 
perfect and powerful, would establish the kingdom of God in Israel 
as a whole, would move mankind in the mass. His own thought as to 
the best that could be affirmed of any prophetic message seems to be 



THE KINGDOM OF GOD 321 

expressed in the parable of the Sower. To the prophetic method 
employed for the propagation of the kingdom by Jesus then, and by 
his disciples in the future, response must not be expected at any 
time, much less at once, from the whole body of the hearers. Such a 
form of the coming of the kingdom is not less mistaken, in the 
view of Jesus, than that held by John the Baptist. 

In several of these parables of the future of the kingdom of God, 
Jesus uses the figure of seed sown upon the earth. In no one of them 
does he state under figure explicitly the limits of the sowing of the 
seed, that is, the bounds of the kingdom of God in the future. At 
one point in his dealing with his opponents, the chief priests and 
scribes and Pharisees, during Passion Week, Jesus spoke several 
parables which apparently were intended to modify their conceptions 
of the limits of the kingdom of God. By the first of these, ^ he in- 
cluded the publicans and the harlots as eligible. According to the 
report of gospel MT, the second^ was intended to teach that the king- 
dom was to pass into the hands of another nation: "Therefore say 
I unto you. The kingdom of God shall be taken away from you, and 
shall be given to a nation bringing forth the fruits thereof." ^ But 
document MK does not report this saying. The verse forms an 
interruption to the natural course of even the Matthaean record. 
Document MK 12:12 represents the scribes and the chief priests and 
the Pharisees as recognizing that the parable was spoken against 
them, that is, as teaching that henceforth others than themselves were 
to be privileged with the message of the kingdom, namely, the dis- 
ciples of Jesus, rather than another nation. ^ In the third parable, ^ 
which, unlike the others, is opened by the phrase,^ "The kingdom 
of heaven is likened unto," the broadcast invitation to the marriage 
feast might be interpreted to forecast the opening of the kingdom to 

1 Document M §22. 

2 Document MK 12:1-11. 

3 Matt. 21:43. 

4 On the source of the verse, gospel MT 21:43, see pp. 88-92. 

5 Document M §23 = document P §43E. 

6 But this phrase is wholly absent from the docurrent P report of this parable, and 
in the document M record is probably to be explained on grounds set forth in a study 
of this parable formula on pp. 200-2, that is, because of the contiguity in document 
M of the original parables of the kingdom. 



322 THE TEACHING OF JESUS ABOUT THE FUTURE 

others than the Jews; but this is not an inevitable inference, for 
the reference may be simply to the extension of privilege to the out- 
cast classes of Jewish society. To hold that no one of these three 
parables has any outlook beyond the Jewish people is certainly to 
keep their meaning well within the very narrowest of possible inter- 
pretations. 

That it may have been the intention of Jesus to suggest through 
one or more of these parables the extension of the kingdom of God 
beyond his own people has the indirect support of one apparently 
very explicit statement of a positive kind which is recorded by 

Document P §40 

And they shall come from the east and west, and from the north and south, and shall sit down in 
the kingdom of God. 

While it is to be held with conviction that none of the parables of 
''the mystery of the kingdom of God" explicitly defines the limits 
of that kingdom, it is at the same time to be recognized that the future 
of the kingdom portrayed by them, especially by the parable of the 
Mustard Seed and by that of the Leaven, implies perhaps that the 
limits of the kingdom were to be set somewhat beyond that people to 
whom the message of the kingdom was brought by Jesus. 

It is not surprising that in this hour of outlook, this hour of inspira- 
tion and sweep of vision beyond the present, there should be borne 
in upon Jesus the sense of the immeasurable importance to the indi- 
vidual of his own participation in the privileges of the kingdom. It 
is to this feeling apparently that Jesus gives free and strong expres- 
sion in the other parables spoken, as it seems, on this occasion, and 
reported by 

Document M §§i6, 17 

The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and 
in his joy he goeth and selleth all that he hath, and buyeth that field. 

Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls: and 
having found one pearl of great price, he went and sold all that he had, and bought it. 

§6. The Coming of the Kingdom of God 

There has been brought under review in one or another of the 
preceding sections of the present chapter every reference in the Synop- 
tic Gospels to the future of the kingdom of God, except three brief 
sayings on the coming of the kingdom. These constitute the material 
for examination in this concluding section on the kingdom of God. 



THE KINGDOM OF GOD 



323 



Gospel MT 26:26-29 



Document MK 14:22-2!; 



B And as they were eating, 
Jesus took bread, and blessed, 
and brake it; and he gave to the 
disciples, and said, Take, eat; 
this is my body. 

C And he took 

a cup, and gave thanks, and 
gave to them, saying, Drink ye 
all of it : 

D for this is my blood of 

the covenant, which is shed for 
many unto remission of sins. 

E But 

I say unto you, I will not drink 
henceforth of this fruit of the 
vine, until that day when I drink 
it new with you in my Father's 
kingdom. 



B And as they were eating, he 
took bread, and when he had 
blessed, he brake it, and gave to 
them, and said, Take ye: this is 
my body. 

C And he took a cup, 

and when he had given thanks, 
he gave to them: and they all 
drank of it. 

D And he said unto 

them. This is my blood of the 
covenant, which is shed for many. 

E Verily I say unto you, I will no 
more drink of the fruit of the 
\ane, until that day when I drink 
it new in the kingdom of God. 



Gospel LK 22 : 14-19 

A And when the hour was come, 
he sat down, and the apostles 
with him. And he said unto 
them. With desire I have desired 
to eat this passover with you 
before I suffer: for I say unto 
you, I will not eat it, until it be 
fulfilled in the kingdom of God. 

B Compare portion F. 



C And he received a cup, and 
when he had given thanks, he 
said. Take this, and divide it 
among yourselves: 



E for I say unto 

you, I will not drink from hence- 
forth of the fruit of the vine, until 
the kingdom of God shall come. 



F And he took bread, and when 
he had given thanks, he brake it, 
and gave to them, saying, This 
is my body. 



This paragraph comes under consideration in the present study 
because of the appearance in portion A of the phrase, ''until it be 
fulfilled in the kingdom of God," and in the Lukan portion E of the 
phrase "until the kingdom of God shall come," especially on account 
of the latter, because of its suggestion of some single, decisive event, 
some appearance, some emergence of phenomena, some observable 
and definable crisis. The v^ords "the kingdom of God shall come" 
suggest not so much a process as a result, not so much a gradual 
unfolding as a climax; they suggest less an evolution than a catas- 
trophe. None of these apocalyptic notions, hov^ever, are conveyed 
by the document MK parallel in portion E through the words "until 
that day when I drink it new in the kingdom of God."^ The intended 
thought in "new" is probably attained when this saying is read with 
a knowledge of the belief of Jesus as to the form of the resurrection 
life, that is, "when they shall rise from the dead, they .... are 
as angels in heaven." 

It is not necessary to determine whether in this portion of gospel 
LK we are dealing with what Luke drew from document MK, or 
with what came from some minor source, or with what is the product 
of his editorial activity. Were one to surmise that all of the above 

I See pp. 82, 83. 



324 THE TEACHING OF JESUS ABOUT THE FUTURE 



Lukan paragraph was taken by Luke from some other document than 
MK, it would then be a case of document against document in the 
portion E instead of gospel against document. The originality of 
document MK here will hardly be called in question, and therefore 
the phrases, "until it be fulfilled in the kingdom of God" and "until 
the kingdom of God shall come," must apparently be given the sense 
of the phrase, "until that day when I drink it new in the kingdom of 
God." From this document MK phrase there is nothing to be 
learned, either explicitly or implicitly considered, as to the form of 
the time of the coming of the kingdom of God. By the saying Jesus 
does no more, it seems, than announce in a new and most impressive 
way to his disciples that dread event, his death in the immediate 
future, belief in the certainty of which he found it so difficult to lodge 
in the minds of his followers. What the phrase does reveal about the 
future of the kingdom is that the life of the righteous after death is 
thought of as "in the kingdom of God," and that this life is of such 
form that in it all things are "new." This accords with the teaching 
of Jesus about the nature of the resurrection life as recorded in docu- 
ment MK 12:18-27.^ 



Gospel MT 16:24-28 

A Then said Jesus unto his 
disciples, If any man would 
come after me, let him deny 
himself, and take up his cross, 
and follow me. For whosoever 
would save his life shall lose it: 
and whosoever shall lose his life 
for my sake shall find it. For 
what shall a man be profited, if 
he shall gain the whole world, 
and forfeit his life ? or what shall 
a man give in exchange for his 
life? 

B For the Son of man shall come 
in the glory of his Father with 
his angels; and then shall he 
render unto every man accord- 
ing to his deeds. 



C Verily I say 

unto you, There be some of 
them that stand here, which 
shall in no wise taste of death, 
till they see the Son of man com- 
ing in his kingdom. 



Document IVIK 8:34 — 9:1 
A And he called unto him the 
multitude with his disciples, and 
said unto them, If any man 
would come after me, let him 
deny himself, and take up his 
cross, and follow me. For who- 
soever would save his life shall 
lose it; and whosoever shall lose 
his life for my sake and the 
gospel's shall save it. For what 
doth it profit a man, to gain the 
whole world, and forfeit his life ? 
For what should a man give in 
exchange for his life ? 

B For who- 

soever shall be ashamed of me 
and of my words in this adulter- 
ous and sinful generation, the 
Son of man also shall be ashamed 
of him, when he cometh in the 
glory of his Father with the holy 
angels. 

C And he said unto them, 

Verily I say unto you. There be 
some here of them that stand by, 
which shall in no wise taste of 
death, till they see the kingdom 
of God come with power. 



Gospel LK 9:23-27 

A And he said unto all, If any 
man would come after me, let 
him deny himself, and take up 
his cross daily, and follow me. 
For whosoever would save his 
life shall lose it; but whosoever 
shall lose his life for my sake, 
the same shall save it. For 
what is a man profited, if he gain 
the whole world, and lose or 
forfeit his own self ? 



B For who- 

soever shall be ashamed of me 
and of my words, of him shall 
the Son of man be ashamed, 
when he cometh in his own glory, 
and the glory of the Father, and 
of the holy angels. 

C But I tell 

you of a truth. There be some 
of them that stand here, which 
shall in no wise taste of death, 
till they see the kingdom of God. 



In the comparison of document with document in chap, i, §4, the 
saying in portion B above was set in parallelism with the similar say- 

^ See chap, vi, §i. 



THE KINGDOM OF GOD 325 

ing in document P §20, and the endeavor made to determine the 
historical probabiHties as to the original occasion of the saying.^ 
It was concluded that the appropriate setting is found in document 
P rather than in document MK. In the comparison of gospel with 
document in chap, i, §6, the divergences of gospels MT and LK from 
document MK in portion B, and the evidences of minor accretions 
in document MK itself, were considered.^ The saying was ulti- 
mately traced back to the more original form in the Matthaean P §20. 
There was made also a similar study of the above portion C, the 
marked modifications of gospel MT being especially observed and 
their significance estimated. ^ The ground covered in those preceding 
studies need not be retraversed at this point, except in summary. 
The conclusions were: (i) That the sayings in portions A, B, C of 
document MK must be regarded as more or less accurate records of 
words uttered by Jesus himself; (2) That since there is no docu- 
mentary evidence to the contrary, the sayings in portions A, C of docu- 
ment MK must be regarded as substantially the original words of 
Jesus ; (3) That the more original form of the saying in portion B is 
found in the Matthaean P §20;^ (4) That the true context of the 
saying in portion B is had when it is placed as a part of a body of 
sayings about the future mission and its attendant persecutions as 
combined in document P §20; (5) That the historical occasion of the 
saying in portion B, in common with the rest of document P §20, was 
the final discourse on the future;^ (6) That the saying in portion 
B became attached in document MK to those of portion A through 
the placing of a wrong emphasis in the interpretation of portion A, 
by which the sayings of portion A were regarded as referring solely 
to the death of the body in persecution; (7) That this combination 
of the sayings in A with that in B was effected under the stress of the 
persecutions of the early community, experiences which have left 
their mark at many points in the records;^ (8) That the saying in 
portion C found lodgment in this document MK paragraph because 
it was interpreted as a promise of speedy rehef from persecution by 
divine intervention, hence was forceful in staying the defection and 

1 See pp. 41, 42. 4 See p. 80. 

2 See pp. 79-81. s See pp. 202-5. 

3 See pp. 81, 82. 6 See summary 11 on p. 98. 



326 THE TEACHING OF JESUS ABOUT THE FUTURE 

denial of which portion B treats; (9) That, though we are able to 
determine from another document what is the true context and occa- 
sion of the saying in portion B, it is not now possible to do the same 
for the saying in portion C; (10) That the meaning of the saying 
in portion C of document MK is not necessarily revealed correctly by 
its Matthaean rewriting in gospel MT, the latter phraseology being 
one of many expressions of the Matthaean eschatological tendency; 
(11) That the meaning of Jesus in the saying in portion C must be 
determined in the light of other sayings of Jesus about the essential 
nature of the future of the kingdom of God. 

Since every saying of Jesus on the future of the kingdom of God 
as recorded in the Synoptic Gospels, except one, has been examined, 
and since the testimony of all those that can be supported as original 
with Jesus converge on one conception of the future of the kingdom, 
the meaning of the saying in the portion C of the above document 
MK paragraph seems beyond doubt. By it Jesus apparently asserted 
that before all of the hearers of his message had passed away that 
kingdom which he regarded as already present among men, in some 
measure, would become actual to an extent not at all suggested by 
its present unimpressive, obscure, and, for his contemporaries, mean 
beginnings. It is seemingly the statement of the confidence of 
Jesus not only in the ultimate, but also in the early, triumph of the 
ideals as to the messianic vocation and the kingdom of God for 
which he constantly and resolutely stood during his ministry and in 
his death. 

Though Jesus spoke with confidence as to the development of the 
kingdom of God in the near future, he would not have his disciples 
regard that unhesitating forecast as certain of realization independent 
of the fulfilment of conditions by them as the future representatives 
of the kingdom. It is to one phase of their responsibility for the 
actual future of the kingdom that Jesus seems to refer in his only 
other reference to the future coming of the kingdom : 

Document P §13 
When ye pray, say, Father, Hallowed be thy name. Thy kingdom come. 

To summarize the evidence as to Jesus' thought of the kingdom 
of God: (i) He regarded it as already present in some degree, ini- 
tiated and exemplified by himself; (2) He forecast its extensive spread 



THE KINDGOM OF GOD 327 

within the hf etime of his disciples ; (3) He conceived of its beginnings, 
compared with its ultimate extent, as like the smallest seed relative 
to the greatest herb, as like the leaven to the lump; (4) He gave no 
precise definitions as to the bounds of the kingdom, save as these 
are suggested by "from the east and west, and from the north and 
south;" (5) He opposed clearly and strongly the eschatological and 
catastrophic conceptions of the kingdom held by John the Baptist and 
his contemporaries; (6) He treated as wholly chimerical the other 
current conception, namely, that the kingdom would be ushered in 
through a universal repentance resulting from some prophetic mes- 
sage and activity; (7) Jesus forecast two most significant historical 
developments as destined to have their realization within the genera- 
tion, (a) the destruction of Jerusalem, (b) the widespread growth of 
the kingdom; (8) Incidental to his treatment of the former, he 
endeavored to forewarn his disciples against messianic claimants 
in the time of the war by a sketch of the day of the Son of man which 
gave denial to all future specious promises by these claimants, but 
professed complete ignorance of the time of that "day;" (9) His 
disciples neglected to observe his distinction, and held and reported 
that the day of the Son of man, following immediately upon the 
destruction of Jerusalem, was that which he promised within the 
generation; (10) They seem also to have identified "the day of the 
Son of man" and "the kingdom of God," consequently the forecast 
of the growth of the kingdom was interpreted as the promise of "the 
Son of man coming in his kingdom;" (11) It is apparently to this 
double confusion by the early disciples that there are to be traced the 
modifications in, and additions to, and shifting of documentary loca- 
tion for, the original sayings of Jesus which have been found at so 
many points in the records, and have been brought, in part, under 
summary review here and there in the present chapter. 



CHAPTER VIII 
THE CHURCH AND ITS INSTITUTIONS 



§1. The Foundation Rock of the Church 
§2. The Stablisher of the Brethren 
§3. Judicial Activities of the Church 
§4. The Institution of the Supper 
§5. Physical Immunity in the Mission 
§6. The Extent of the Mission 



CHAPTER VIII 



THE CHURCH AND ITS INSTITUTIONS 
§1. The Foundation Rock of the Church 



Gospel MT 16:13-20 
A Now when Jesus came into 
the paxts of Csesarea Philippi, 
he asked his disciples, saying, 
Who do men say that the Son of 
man is? And they said, Some 
say John the Baptist; some, 
Elijah: and others, Jeremiah, 
or one of the prophets. He saith 
unto them. But who say ye that 
I am? And Simon Peter 
answered and said. Thou art 
the Christ, the Son of the living 
God. 
B And Jesus answered and 

said unto him. Blessed art thou, 
Simon Bar- Jonah: for flesh and 
blood hath not revealed it unto 
thee, but my Father which is in 
heaven. And I also say unto 
thee, that thou art Peter, and 
upon this rock I will build my 
chvurch; and the gates of Hades 
shall not prevail against it. I 
will give unto thee the keys of 
the kingdom of heaven: and 
whatsoever thou shalt bind on 
earth shall be bound in heaven: 
and whatsoever thou shalt loose 
on earth shall be loosed in hea- 
ven. 

C Then charged he the dis- 

ciples that they should tell no 
man that he was the Christ. 



Document MK 8:27-30 
A And Jesus went forth, and 
his disciples, into the villages 
of Caesarea Philippi: and in 
the way he asked his disciples, 
saying unto them. Who do men 
say that I am ? And they told 
him, saying, John the Baptist: 
and others, Elijah; but others, 
One of the prophets. And he 
asked them, But who say ye that 
I am? Peter answereth and 
saith unto him, Thou art the 
Christ. 



Gospel LK 9:18-21 

A And it came to pass, as he 
was praying alone, the disciples 
were with him: and he asked 
them, saying, Who do the multi- 
tudes say that I am ? And they 
answering said, John the Baptist; 
but others say, Elijah; and 
others, that one of the old proph- 
ets is risen again. And he 
said unto them. But who say ye 
that I am ? And Peter answer- 
in? said. The Christ of God. 



C And he charged them 

that they should tell no man of 
him. 



C But he charged them, 

and commanded ihem to tell 
this to no man. 



The evangelist Matthew did not derive the portion B from docu- 
ment MK, it seems. From whence does that portion come ? Since 
it stands as an integral part of the narrative, unintelligible apart 
from the occasion to which it is assigned, it can hardly be supposed 
to have had an independent transmission as a part of some other 
document. There is no evidence that some other document con- 
tained the whole of the above paragraph^ for portion B is the sole 
contribution from sources other than document MK. Both preced- 
ing and following the above paragraph, for some distance in both 
directions, Matthew is debtor to document MK alone. There- 
fore, if portion B was inserted by the evangelist from a document, 
it seems necessary to hold that this portion had transmission as 
an independent integer. That inference seems excluded, however, 

329 



330 THE TEACHING OF JESUS ABOUT THE FUTURE i 

by the fact, already observed, that only as a part of a larger whole, 
that is, in conjunction with a narrative of its occasion, can it be sup- 
posed that portion B would be handed down. Document M as a 
document of the sayings of Jesus might, indeed, be regarded as the 
possible source for portion B,^ were B intelligible in isolation, on the 
one hand; or, on the other, were there in other portions of the para- 
graph or contiguous to it in gospel MT some evidences that Matthew 
was debtor to some source other than document MK. In the entire 
absence of support for such a supposition, one might surmise that 
Matthew, or some subsequent editor, drew from some extraordinary 
source outside his four documents G, MK, P, and M. The value of 
such outside source may be determined by a study of the content of 
portion B. 

Against accepting the above portion B as from Jesus himself there 
stand the following considerations : 

1. The weighty fact that its thought is apparently in direct oppo- 
sition to the teaching of Jesus about recognition, and rank, and 
power — a phase of his thought concerning which he has given a 
wealth of teaching probably exceeding in volume his instructions on 
any other single feature of his mode of view.^ 

2. It is in line with the known historical development of the 
Christian community, a development grounded in human ambition, 
and assured without any commendatory word from Jesus, even, 
indeed, in spite of many condemnatory words. 

3. It introduces a designation of the Christian community 
(i/cKXr)(TLa, church) , and a mode of viewing it as an organization, 
which appears only once elsewhere in the gospels, and that in a 
passage which itself, on other grounds, must be submitted to clos- 
est scrutiny, gospel MT 18:17.3 

4. It announces a definite assignment of rank among the disciples, 
a problem which the later developments during the life of Jesus show 
to have been an open question to the end, one which Jesus refused 
to settle. 

1 Such is the assignment made by Professor Burton in his monograph on the 
Synoptic Problem. 

2 Document MK 9:33-35; 10:35-45; document M §27 (Matt. 23:8-12); docu- 
ment M §21; document P §56. 

3 See §3 of the present chapter. 



THE CHURCH AND ITS INSTITUTIONS 331 

5. It passes beyond assignment of rank, even to endowment with 
prerogative (Matt. 16:19), by which it so centrahzes the most funda- 
mental function of the messengers of a gospel that either evangelical 
activity is confined to an individual, or an elaborately articulated 
organization is assumed, throughout the ranks of which there is only 
delegated authority. Either assumption is extremely difficult in 
view of the body of Jesus' teaching. 

6. Jesus is represented here as assuming an authority in the dis- 
posal of place — "/ will give unto thee" — which elsewhere and later 
he disclaims for himself, and asserts to be lodged in the Father. Its 
exercise, even with the Father, belongs to the era of the consummated 
kingdom, document MK 10:39, 40. 

7. It assumes a well-defined religious organization, against which, 
as such, there is directed a powerful and threatening opposition of a 
violent and virulent type. Jesus himself spoke of the persecutions 
which his followers would surely suffer; but nowhere in these refer- 
ences is there the sense of an attack upon a unified body. They 
exhibit rather the solicitude of a shepherd for his flock. 

8. There is a confusion of certain terms by their being treated 
in the passage as synonymous. It introduces a new term, "church," 
which it identifies with ''kingdom of heaven," and that in turn with 
"heaven." The first is apparently foreign to Jesus; the second and 
third are of his usage, but are kept distinct in his teaching, his favorite 
phrase, "kingdom of heaven (God)," never becoming an equivalent 
of the broad term "heaven." This blurring of distinctions arises 
usually when terms pass from an original spirit who has vitalized 
them to a body of followers who repeat them. 

9. The crystallization at Caesarea Philippi of the convictions of 
the disciples, through expression, marked an epoch in their rela- 
tions to Jesus, as is testified by the immediate turn the history 
took, document MK 8:31-37. That under such circumstances, 
and as an introduction to an assignment of transcendent impor- 
tance, Jesus should have played upon words (TreV/oo? .... Trerpa) 
seems credible only if all else in the context forces the conclusion of 
its truth. 

10. There is an exchange of estimates between Jesus and Peter 
(" Thou art the Christ And I in turn {Kayo)) say unto thee that, 



33^ THE TEACHING OF JESUS ABOUT THE FUTURE 

Thou art Peter") unsuited apparently to this significant occasion, 
and unworthy, it seems, of the uniform dignity of Jesus. 

11. *'I will build my church": apart from the appearance here 
of the rare term eKKXrja-La, there is a concreteness of conception about 
the future, and an obtrusion of the personal element, which stand 
opposed to the body of Jesus' utterances about the society of his 
followers and his part in its future.^ The sense in which Jesus could 
have intended that the movement initiated by himself should be 
grounded upon another is difficult to apprehend; that there should 
grow up an effort, after Jesus, to locate primacy among men within 
the circle of his earliest followers is natural, if not inevitable. 

12. The whole passage has limited intelligibility, and makes large 
demands for interpretative expedients, when taken as from Jesus; it 
is transparent in the hght of human ambition, exhibited in the his- 
torical development of a new community. 

§2. The Stablisher of the Brethren 



Gospel MT 26:31-35 
A Then saith Jesus unto them, 
All ye shall be offended in me 
this night: for it is written, I 
will smite the shepherd, and the 
sheep of the flock shall be scat- 
tered abroad. 

B But after I am 

raised up, I will go before you 
into Galilee. 



D But Peter answered 

and said unto him, If all shall 
be offended in thee, I wiU never 
be offended. 

E Compare portion G. 



F Jesus said unto him. 

Verily I say unto thee, that this 
night, before the cock crow, thou 
shalt deny me thrice. 

G Peter saith 

unto him. Even if I must die 

with thee, yet will I not deny 
thee. 

H Likewise also said all the 

disciples. 



Document MK 14:27-31 

A And Jesus saith unto them. 
All ye shall be offended: for it 
is written, I will smite the shep- 
herd, and the sheep shall be 
scattered abroad. 

B Howbeit, after 

I am raised up, I will go before you 
into Galilee. 



D But Peter said unto 

him, Although all shall be offend- 
ed, yet will not I. 

E Compare portion G. 



F And J esus saith 

unto him, Verily I say unto thee, 
that thou to-day, even this night, 
before the cock crow twice, shalt 
deny me thrice. 

G But he spake 

exceeding vehemently. If I must 
die with thee, I will not deny 
thee. 

H And in like manner also 

said they all. 



Gospel LK 22:31-34 
A Simon, Simon, behold, Satan 
asked to have you, that he might 
sift you as wheat: 



C but I made 

supplication for thee, that thy 
faith fail not : and do thou, when 
once thou hast turned again, 
stablish thy brethren. 



E And he 

said unto him. Lord, with thee 
I am ready to go both to prison 
and to death. 

F And he said, I tell 

thee, Peter, the cock shall not 
crow this day, until thou shalt 
thrice deny that thou knowest 
me. 

G Compare portion E. 



^ Compare the tendency toward personalizing sayings of Jesus as exhibited in 
gospel LK 21 : 14, 15, the rewriting of document MK 13: 11. 



THE CHURCH AND ITS INSTITUTIONS 333 

The above paragraph is brought under examination in the present 
study solely because of the content of the portion C, which contains 
the words of future outlook, "when once thou hast turned again, 
stablish thy brethren." These words, it will be observed, are pecul- 
iar to the Lukan account. 

The evangelist Matthew has used his document MK in this para- 
graph with notable fidelity in the details ; the departures of the Lukan 
account are of an unusually marked character. From the evidences 
here and contiguous to this paragraph in Luke, it may be surmised that 
Luke is using some minor source on the history of Passion Week. 
It is not important to determine, were that possible, whether it is a 
case of gospel against document or document against document 
in the comparison of the Lukan and Markan records in the above 
paragraph. That they are two records of one event seems clear; 
the internal evidence may be examined to determine which of the 
two is more consistent and original. 

Except for the opening assertion to Peter in the portion A, ''asked 
to have you (v/^a?) that he might sift you," the Lukan narrative has 
to do wholly with one person, the man Peter. And even that state- 
ment about the Twelve is addressed to Peter alone. In document 
MK, on the contrary, Jesus speaks to the whole company, "All ye 
shall be offended," and, though Peter is the most outspoken of them, 
it is recorded that all assured Jesus of their faithfulness — "And in 
like manner also said they all." The remark of Peter in portion D 
presupposes that Jesus had spoken as portion A of docimient MK 
represents ; probably for this reason it has dropped out of the Lukan 
narrative, that narrative retaining only the more general words of 
Peter in portion G as portion E. 

It is not easy to hold at the same time the impression of the occa- 
sion derived from the Lukan account and that made by the Markan 
record. The former has most vividly the marks of a private conver- 
sation with Peter; the latter as clearly the indications of a deahng 
with the Twelve. And if the words were addressed to the Twelve 
as a whole, and those in portion C personally to Peter, the latter 
would surely tend to awaken mixed feelings, if not discord, among 
men who were deeply solicitous and ambitious as to relations to one 
another within their company. It seems necessary to conclude def- 



334 THE TEACHING OF JESUS ABOUT THE FUTURE 

initely that one or other of the representations, and not both, reflects 
the actual history of the occasion. 

When one views the two records, each as a whole, it seems difflcult 
to make choice of the Lukan as more historical than that of docu- 
ment MK; the latter impresses one as much the more normal and 
probable. Looked at more closely as to particulars of phraseology, 
the portions A, C of the Lukan record seem unusual. The reference 
to the activity of Satan in this form, the idea of the securing of Peter 
by request, the representing of Jesus as praying personally for Peter, 
the use of ''faith" in that sense which alone is here suitable to it, the 
formal, ecclesiastical-laden content in "turned again" as here used — 
all these are strangely unfamiliar and discordant notes, it seems, 
when regarded as from Jesus. But beyond all that these suggest is 
the distinctive atmosphere of another age and mode of view and 
estimate of function expressed in the phrase, "stablish thy brethren." 
By it the signal centering of the Lukan narrative about Peter is under- 
stood; the whole Lukan paragraph apparently takes its place by the 
side of the similarly affected and directed words of gospel MT i6: i8: 
"And I also say unto thee that thou art Peter, and upon this rock 
I will build my church." 

§3. Judicial Activities of the Church 

Document P §546 Gospel MT 18:15-22 

A Take heed to yourselves: if thy brother sin, A And if thy brother sin against thee, go, shew 

ebuke him; and if he repent, forgive him. him his fault between thee and him alone: if he 

hear thee, thou hast gained thy brother. But if 
he hear thee not, take with thee one or two more, 
that at the mouth of two witnesses or three every 
word may be established. And if he refuse to 
hear them, tell it unto the church: and if he re- 
fuse to hear the church also, let him be unto thee 
as the Gentile and the publican. 

B Verily I say unto 

you, What things soever ye shall bind on earth 
shall be bound in heaven : and what things soever 
ye shall loose on earth shall be loosed in heaven. 

C Again I say unto you, that if two of you shall 
agree on earth as touching anything that they 
shall ask, it shall be done for them of my Father 
which is in heaven. 

D For where two or three are 

gathered together in my name, there am I in the 
midst of them. 

E And E Then came Peter, and said to him. Lord, how 

if he sin against thee seven times in the day, and oft shall my brother sin against me, and I forgive 

seven times turn again to thee, saying, I repent; him? until seven times? Jesus saith unto him, 

thou shalt forgive him. I say not unto thee. Until seven times; but, until 

seventy times seven. 

The above Matthaean paragraph on "the church" is part of that 
chapter in gospel MT which presents more problems of various kinds 



THE CHURCH AND ITS INSTITUTIONS 335 

than any other chapter in that gospel. The eighteenth chapter of 
Matthew is the parallel to document MK 9 : 33-50, the most difficult 
and most confused portion of that document, though its problems are 
only in part those presented by the greatly enlarged Matthaean 
parallel. Because of the questions involved in these portions of docu- 
ment MK and gospel MT, it was thought advisable to submit the 
whole to a thorough comparative study when the sources and their 
history were being considered. It is not possible to estimate aright 
any part of Matthew's eighteenth chapter without a knowledge of 
the mode of structure of the whole chapter. So far as seems now 
practicable, the endeavor has been made on pp. 67-78 to determine 
the sources and editorial method of Matthew in this chapter. To the 
results reached on those pages the attention ought first to be directed. 

It will be observed that in that preceding study it was suggested 
that the importance of the portions T-V there exhibited in the 
reputed teaching of Jesus about the future was so considerable that 
those portions required separate treatment. As dealing with *'the 
church" of the future they belong in the present study, and are set 
forth in the above paragraph A-E. The document P parallel to 
these sayings is found in P §546. It will be recalled that the decision 
was reached that Matthew, finding in document MK the portion K 
(p. 70), added to it the other half of document P §54A, and continued 
with P §54B, the intervening portions M-S (pp. 70, 71) being derived, 
perhaps, as suggested on pp. 76-78. But whence came the additional 
sayings in portion U (p. 71), and how account for the differences 
between the Matthaean and the document P forms of the portions 
T,V ? These are the problems of the present study. 

As a result of the close comparison of portions P-S (pp. 70, 71) 
with the parallels in document P as preserved in P §46, it was deter- 
mined that the portions P,Q,Swere not inserted by Matthew's draw- 
ing them from document P, but came from some subsequent hand, 
to whom the parable of the Lost Sheep had come independently of 
document P. Shall it be affirmed that likewise the extensive enlarge- 
ment of document P §546 as found in the portions A-E (above) is 
to be attributed to some subsequent editor, the evangelist not having 
gone farther than to insert the second half of P §54 A and P §546, 
being led to this natural addition by the fact that he found the one- 



336 THE TEACHING OF JESUS ABOUT THE FUTURE 

half of P § 54A at this point in his document MK (portion K on 
p. 70) ? Such seems to be the witness of the external evidence. Is it 
confirmed by the content of the added portions in A-E above, that 
is, do these portions bear within themselves any evidences that they 
belong to the later periods of gospel formation ? 

Obviously the beginning should be made by a comparison of the 
above Matthaean portions A, E with their parallels in document P. If 
within these Matthaean portions there be found accretions which 
indicate a late origin, it may be reasonably concluded that the other 
portions came into gospel MT in the later periods of its formation. 
Conclusions based on comparative study may rightly be taken as 
indicating the direction in which one should look for the solution of 
problems presented by portions where the absence of parallels makes 
such comparative study impracticable. 

It seems beyond doubt that the above Matthaean portion A is 
the elaborate expansion of the simple thought in portion A of docu- 
ment P §54B. The document P record suggests correction and for- 
giveness as between brethren ; that of gospel MT carries forward the 
thought two stages, the final being formally judicial. If Jesus spoke 
the sayings as in gospel MT, it is improbable that they would be 
reduced in any report to the proportions shown in document P. On 
the other hand, growth from the form in document P to that in gospel 
MT, under the influence of the organizing impulse of a new commu- 
nity, seems entirely normal, if not necessary. The Matthaean por- 
tion A seems to reflect the beginnings of the endeavor to settle all 
disputes between the brethren within the limits of the Christian com- 
munity, rather than by an appeal to the civil authorities. It is this 
mode of procedure that Paul urged upon his converts, though he 
does not afiirm that his exhortation is based in any injunction from 
Jesus. ^ One naturally raises the question whether Jesus would 
likely be concerned thus to work out a method of judicial procedure 
for the future of his society, while leaving the life of that society, in all 
of its larger and more significant phases, to be wrought out by his 
followers as the result of experience. And it is further to be asked 
whether it accords with the spirit of Jesus as elsewhere manifested to 
regard and treat a fellow-man, under any circumstances, as suggested 

I I Cor. 6:1-8. 



THE CHURCH AND ITS INSTITUTIONS 337 

by the injunction ''let him be unto thee as the Gentile and the publi- 
can." 

As for the second half of the saying in document P §54B, the 
portion E, its parallelism with the Matthaean E seems reduced by 
the circumstantial introduction to the Matthaean E, "Then came 
Peter and said to him." But this introduction must surely be regarded 
as the editorial endeavor appropriately to resume the theme so that 
the second half of document P §54B may now be utilized. For it 
seems difficult in the extreme to suppose that the mind of the Twelve 
was so unaffected by the stupendous promises in portions B-D that 
the thought of Peter was held during this time not by the sayings of 
B-D but by that of A, so that he returned to A through the secondary 
question in E about times of forgiveness. Moreover, the rewriting 
in the Matthaean E takes as its starting-point the saying of Jesus 
in the document P portion E, and represents Peter as leading Jesus 
beyond the standard of "seven times," as iji document P, to the 
"seventy times seven" of the Matthaean form. This expansion to 
the "seventy times seven" seems like an endeavor by some subse- 
quent disciple to meet the tendency to take the original saying of 
Jesus about "seven times" in a literal sense. Both in portion A and 
in portion E, therefore, the evidence seems to indicate that the more 
original form and extent of the sayings are found in the document 
P record ; the Matthaean is to be regarded, apparently, as the expan- 
sion and adaptation of the sayings. 

Judged by its content, the Matthaean portion A was intended to 
be represented as addressed to a large body of disciples, for the injunc- 
tions are hardly fitted to cover only disputes in the circle of the Twelve. 
Moreover, if regarded as referring primarily to disputes among the 
Twelve, then the larger community, "the church," that is, those 
bodies constituted by the Twelve, would in turn pass judicially upon 
the conduct of those who had constituted them. But obviously, on 
the contrary, it is not thought that the assignment of function set 
forth in portion B is intended for every member of the new com- 
munity, but rather for the Twelve alone. By the portion B, there- 
fore, there passes to the whole body of the Twelve that which in 
gospel MT 16:19 ^^'^s reserved for Peter alone. Notwithstanding 
the fact that there is a shift from the whole company of the disciples. 



33^ THE TEACHING OF JESUS ABOUT THE FUTURE 

as in portion A, to the Twelve and to them alone, as in portion B, 
there is a slight basis for junction of the two sayings in that each deals 
with judicial procedure. But the element of judicial activity in the 
Matthaean portion A seems to be an accretion to the original saying 
of Jesus as recorded in portion A of document P §54B. Shall it be 
said that the portion B is an additional and still later development 
due to the same tendency ? Is it an expression of the tendency of 
''the church" to assume the right to pass final judgments upon the 
conduct of men, especially concerning the movements of the religious 
life? 

It is difficult to find any relation between the sayings in the por- 
tions C and D and those that precede them in A, B, or a definite con- 
nection in thought between that in portion C and that in portion D. 
Certainly no sayings of Jesus exceed in scope of promise those in C, D. 
It seems necessary to raise the question whether the sense of com- 
munity life involved in ''if two of you shall agree" ought to be con- 
sidered as a development from experience, and the saying in portion 
C treated as a modification of some such original as is attested by 
document MK 11:24, "All things whatsoever ye pray and ask for, 
believe that ye have received them, and ye shall have them." If one 
may draw an inference from the results of tendency which are ascer- 
tainable where parallels are present, one would conclude from the 
comparison of gospel LK 21:14, 15 with document MK 13:11 that 
the assignment of post-ascension activity to Jesus, as is done in por- 
tion D above, is the outcome of the actual spiritual experiences of the 
early community, rather than the promise of Jesus himself to his 
disciples beforehand. 

Apparently it is difficult to avoid the conclusion that what was be- 
gun in document MK 9*33-50, namely, the making of that section 
of the document the depository for several distinct sayings added to 
document MK subsequent to the time that the exemplar used by 
Luke was produced,^ was carried forward yet farther in the parallel 
portion of gospel MT after the time when Matthew had produced the 
eighteenth chapter of his gospel from document MK in combination 
with portions of document P and the parable from document M §20. 
From an examination of all the evidence in Matthew's eighteenth 
I See pp. 67-78. 



THE CHURCH AND ITS INSTITUTIONS 



339 



chapter, it seems necessary to hold, (i) that, of the exhibit on pp. 69 
and 70, Matthew derived from his document MK, after the manner 
previously outHned,^ the portions A-M except L; (2) that, having 
added the portion L from document P §54A, he continued with P 
§54B; (3) that to these sayings from P §54 he added the appropriate 
parable from document M §20, thus closing that section of his gospel; 
(4) that the parable in portion Q with its introduction in portion P and 
its apphcation in portion S are from a later hand, not being drawn from 
document P, but preserved by some other hne of tradition; (5) that 
the modification and enlargement of portions T and V and the 
insertion of the portion U are the work of some one subsequent to 
Matthew; (6) that in all these sayings inserted subsequent to the 
framing of the gospel by Matthew there are most evident marks of 
the late origin of the thought expressed in them. 

§4. The Institution of the Supper 



Gospel MT 26:20, 26-20 
A Now when even was come, he 
was sitting at meat with the 
twelve disciples. 



B And as they were eating, 
Jesus took bread, and blessed, 
and brake it; and he gave to the 
disciples, and said. Take, eat; 
this is my body. 

C And he took a 

cup. and gave thanks, and gave 
to them, saying, Drink ye all of 
it; 

D for this is my blood of the 
covenant, which is shed for 
many unto remission of sins. 

E But 

I say unto you, I will not drink 
henceforth of this fruit of the 
vine, until that day when I drink 
it new with you in my Father's 
kingdom. 

F Compare portion B. 



Document MK 14:17, 22-25 
A .^nd when it was evening he 
Cometh with the twelve. 



B And as they were eating, he 
took bread, and when he had 
blessed, he brake it, and gave 
to them, and said. Take ye : this 
is my body. 

C And he took a cup, 

and when he had given thanks, 
he gave to them: and they all 
drank of it. 

D And he said unto 

them. This is my blood of the 
covenant, which is shed for 
many. 

E Verily I say unto you, I 

will no more drink of the fruit 
of the \'ine, until that day when 
I drink it new in the kingdom' of 
God. 

F Compare portion B. 



Gospel LK 22:14-20 
A And when the hour was come 
he sat down, and the apostles 
with him. And he said unto 
them, With desire I have desired 
to eat this passover with you 
before I suffer: for I say unto 
you. I will not eat it, until it be 
fulfilled in the kingdom of God. 

B Compare portion F. 



C And he received a cup, and 
when he had given thanks, he 
said, Take this, and divide it 
among yourselves: 



E for I say unto 

you, I will not drink from hence- 
forth of the fruit of the vine, until 
the kingdom of God shall come. 



F And he took bread, and when 
he had given thanks, he brake 
it, and gave to them, saying, 
This is my body 

G which is given 

for you : this do in remembrance 
of me. And the cup in like 
manner after supper, saying. 
This cup is the new covenant in 
my blood, even that which is 
poured out for you. 



I See pp. 67-78. 



340 THE TEACHING OF JESUS ABOUT THE FUTURE 

There is no reason why the above paragraph should be considered 
in any study of the teaching of Jesus about the future of the Christian 
community, except for the fact that in the portion G of the Lukan 
account there appear the words "this do in remembrance of me." 
Neither these words nor any other shght suggestion that the institu- 
tion of an ordinance for the future is intended are recorded by the 
document MK. However, the whole of the portion G is omitted by 
Bezae Cantabrigiensis, and by the Old Latin (Itala) manuscripts 
a, b, e, ff'', i, 1. Naturally it is treated, therefore, by Westcott-Hort 
as one of "a few very early interpolations in the gospels." It has 
apparently been derived by some later editor from I Cor. ii : 236-25. 
That portion of the letter of Paul is traceable, in turn, to some such 
report as that in the above portions B, C, D of document MK. It is 
notable and significant that the only words in the Pauline paragraph 
which cannot be derived from the Markan portions B, C, D are "which 
is for you: this do in remembrance of me" and "this do, as oft as ye 
drink it, in remembrance of me," that is to say, the words quoted in 
Paul by which an ordinance is definitely established are absent from 
both document MK and the document used, if other than document 
MK, by Luke in the above paragraph. From whence Paul received 
these additional words we do not know; it suffices for present pur- 
poses that it be clearly seen that they are not derivable from the 
reports of Jesus' words as these are transmitted by document MK 
and gospels MT and LK. 

§5. Physical Immunity in the Mission 

In that section of the Gospel of Mark which is proved, by MSS 
evidence, not to be a genuine part of document MK, there are large 
powers and startling immunities promised to the promoters of the 
mission : 

Gospel MK 16:17, 18 

And these signs shall follow them that believe: in my name shall they cast out devils; they shall 
speak vsrith new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no 
wise hurt them; they shall lay hands on the sick, and they shall recover. 

These words probably had their origin and vindication in the 
reputed history of the early days of the new community; in that 
history it is possible to find incidents in support of substantially all 
of these "signs." The tremendous outburst of new and vital religious 
conviction, enthusiasm, and consequent power, which marked the 



THE CHURCH AND ITS INSTITUTIONS 341 

first movements in the history, manifested itself in activities of an 
extraordinary nature. The outlook of those who moved in the midst 
of these striking phenomena did not extend to the distant future of 
the society, to that slow process of normal growth, by the very cus- 
tomariness of which all the exuberant vitality of new-found truth and 
conviction would be worn into the commonplace. For them, there 
was no future for the society different from the present. Thus it 
was that present experience could fashion itself into expectation for 
the future; could regard itself as promised in the past; and, as both 
promise and expectation, could take form as the completion of the 
document MK which, ending at 16:8, was without a forward look. 

But certain of these phenomena had a significance other than that 
of forwarding the mission. They testified to the victory of the forces 
of good over those of evil; they were open evidences that in the clash 
of the two great world-powers, God and Satan, the latter was being 
cast down; this casting-out of devils, this taking-up of serpents, 
prophesied the entire overthrow of "the old serpent, he that is called 
the Devil and Satan, the deceiver of the whole world." ^ And beyond 
that overthrow, but to be accomplished only through it, there lay, in 
the hope of the^ early community, "the salvation, and the power, and 
the kingdom of our God, and the authority of his Christ."^ 

Apparently out of this world-view and these experiences, it came 
about that there was attached to a fresh, vivid, suggestive phrase from 
Jesus, spoken at a moment of high feeling and in a form which lent 
itself to misunderstanding ("I beheld Satan fallen as lightning from 
heaven"), a body of ideas similar to those which found expression in 
the unauthentic conclusion to the Gospel of Mark: 

Document P §7 

And the seventy returned with joy, saying, Lord, even the devils are subject unto us in thy name. 
And he said unto them. I beheld Satan fallen as lightning from heaven. 

Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of 
the enemy: and nothing shall in any wise hurt you. 

The rapid recession of these phenomena, and the consequent imperil- 
ing of the validity of the promises of immunity, led later, it may be 
surmised, to the repudiation of significance in them, and to emphasis 
upon another, surer possession : 

Howbeit in this rejoice not, that the spirits are subject unto you; but rejoice that your names are 
written in heaven. 

^ Rev. 12: 9, 10. 



342 THE TEACHING OF JESUS ABOUT THE FUTURE 

This accretion also is expressed in that phraseology peculiar to the 
circle which most strongly cherished the type of world-view fostered 
by the preceding add^d saying, that is, the circle in the early com- 
munity from which there came forth the Book of Revelation.^ It may 
be that it is to this later recession of these phenomena that there is 
to be ascribed the omission by Matthew of document P §7, though 
he inserts in his gospel both what precedes, P §§2-6, and what fol- 
lows, P §§8, 9. 

Jesus himself, under such circumstances, it may reasonably be 
assumed, would hardly make a contrast between a phase of the 
mission's activity ("Behold, I have given you authority," etc.) and 
an assurance of the future ("Howbeit in this rejoice not," etc.), 
but, if at all, between this passing phase and the more significant 
fact of the message delivered and its ultimate effects. 

§6. The Extent of the Mission 

There have been brought under consideration at one point or 
another in preceding studies all references in the Synoptic Gospels to 
the extent of the mission, except one in gospel MT and one in gospel 
LK, namely. 

Gospel MT 28:18-20 

All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples 
of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Ghost : 
teaching them to observe all things whatsoever I commanded you: and lo, I am with you alway, even 
unto the consummation of the aeon. 

Gospel LK 24:46, 47 

And he said unto them, Thus it is written, that the Christ should suffer, and rise again from the 
dead the third day; and that repentance and remission of sins should be preached in his name unto all the 
nations, beginning from Jerusalem. 

Before entering upon the study of these final passages, there may be 
summarized the results of the examination of all other sayings on this 
theme in the Synoptic Gospels. It will be observed that the above 
sayings belong to the post-resurrection life of Jesus; the following 
summary deals with those sayings which belong to the period before 
the death of Jesus. 

I. The thought of Jesus. — ^It seems that Jesus at no time before his 
death defined with precision the limits of the mission. What his 
conception was must apparently be deduced mainly from the parables 
of "the mystery of the kingdom of God." By no one of these 
parables does Jesus explicitly set the bounds of the mission beyond 

I See Rev. 3:5; 5:1; 12:9, 10. 



THE CHURCH AND ITS INSTITUTIONS 343 

the Jewish people, though there seems to be clearly implicit in more 
than one of them such a conception of the form, method, and extent 
of the kingdom of God as compels the conviction that through his 
vision into the future Jesus foresaw and forecast the growth of the 
kingdom among the nations. The most explicit utterance is in an 
isolated saying, "And they shall come from the east and west, and 
from the north and south, and shall sit down in the kingdom of 
God."^ But this does not necessarily include more than the Dis- 
persion. Of similar suggestion to that in the parables of the king- 
dom, yet, like them, hinting at a larger outlook rather than aiming 
to define, is the saying, "Let the children first be filled."^ 

2. The thought of the evangelist Matthew. — ^The thought of him 
who framed the Gospel of Matthew is made clear in his rewriting of 
the above saying of Jesus from document MK. He found it as " Let 
the children first be filled;" he rewrote it as "I was not sent but unto 
the lost sheep of the house of Israel." By so doing he limited the 
saying to the mission of Jesus himself, and, further, he limited that 
mission to the Jews. But his thought of the mission of the disciples 
is not of larger scope, as is evidenced by the sayings which he con- 
structed for his discourse on the mission, Matt. 10:5, 6," Go not 
into any way of the Gentiles, and enter not into any city of the Sa- 
maritans: but go rather to the lost sheep of the house of Israel," and 
Matt. 10:23, "Ye shall not have gone through the cities of Israel till 
the Son of man be come." These sayings from the evangelist seem 
to be the product of the union of his interpretations of document 
MK 7:27, document MK 13:30, and document MK 9:1 — the first 
as interpreted by him in Matt. 15:24, the last as interpreted by him 
in Matt. 16:28.3 

3. The thought of later editors of gospel MT. — The most com- 
plete expression of what was held at some time subsequent to the 
work of Matthew is found in that verse which, in any exhibit of the 
gospel sayings in parallelism, stands as the equivalent of Matt. 10: 23, 
that is. Matt. 24: 14,^ "And this gospel of the kingdom shall be 
preached in the whole world for a testimony unto all the nations; 
and then shall the end come." Apparently subsequent to the addi- 

1 Document P §40. 3 See pp. 88-92. 

2 Document MK 7:27. 4 See the parallelism on p. 141. 



344 THE TEACHING OF JESUS ABOUT THE FUTURE 

tion of this saying to gospel MT, it was inserted in document MK 
as MK 13:10.^ Minor indications of the same editorial activity in 
gospel MT may be detected by comparing Matt. 24:9, "all the 
nations," with document MK 13:13, gospel LK 21:17, and gospel 
MT 10:22, "all men;" also by comparing gospel MT 10:18, "and 
to the Gentiles," with document MK 13:9 and gospel LK 21:13, 
It is seen, further, in the interpretation or application of one of the 
parables, "The kingdom of God shall be taken away from you, and 
shall be given to a nation bringing forth the fruits thereof," Matt* 
21:43. The original application of the parable had been perceived 
without explication by those to whom it was directed, document MK 
12:12; and this interpretation had already been taken over by the 
evangelist Matthew, Matt. 21:45.^ 

4. The thought of the evangelist Luke. — ^There is one indication 
only in the gospel LK record of the words of Jesus previous to his 
death as to the extent of the mission, and that wholly incidental 
and vague, namely, in the saying, "Jerusalem shall be trodden down 
of the Gentiles, until the times of the Gentiles be fulfilled," Luke 
21:24. By the phrase, "until the times of the Gentiles be fulfilled," 
Luke probably means what Paul expresses in chaps. 9-1 1 of his letter 
to the Romans. But it is not important for present purposes to 
determine the thought, for it is a part of Luke's rewriting of the fore- 
cast of the destruction of Jerusalem recorded by document MK 
13:14-20, and there is no equivalent for the phrase in the document. 

5. The thought of the four documents. — ^It is a most noteworthy 
and significant fact that the four great documents, G, MK, P, and 
M, do not have within them, if the evidence has been correctly 
interpreted, any indications of the extent of the mission, except, of 
course, such implicit statements as were made by Jesus in parable 
or saying, as set forth in paragraph i above. That is to say, the 
explicit and definitive sayings on this subject, whether those that 
unmistakably limit the mission to Israel, or those that as clearly 
make it world-wide, are apparently all traceable to editorial 
activity, some of it early, some of it late, in the history of the 
gospel tradition. 3 

I See pp. 140-45. 2 See pp. 88-92. 

3 To this general assertion about the content of the documents on this theme, 
there may be opposed the appearance of an incidental reference to the scope of the 



THE CHURCH AND ITS INSTITUTIONS 345 

What is true of these four documents in the period previous to 
the death of Jesus holds also for their record of his post-resurrection 
sayings ; that is to say, the two independent sayings about the mission 
credited to Jesus in his post-resurrection life seem to have come from 
sources outside these documents. But from whence do they come ? 
By whom were they inserted in their present place in the gospels MT 
and LK ? It seems very difficult, if not quite impossible, to believe 
that the Matthaean report of the Great Commission, Matt. 28: 18-20, 
was placed in the gospel MT by the evangelist who framed gospel 
MT from the documents G, MK, P, and M. For that person makes 
it clear from his interpretation of document MK 7:27 in gospel MT 
15:24 that he regarded the mission of Jesus as limited to the house 
of Israel; and, by his construction of the saying in gospel MT 10: 23 
from document MK 13 : 30 -f document MK 9:1 as interpreted in 
gospel MT 16: 28, he testifies to his conviction as to the limits of the 
mission of the disciples after the death of Jesus. One having and so 
clearly expressing on his own account these views can hardly be held 
to have been in possession of the definition of Jesus as given in the 
Great Commission; he would not, it may reasonably be contended, 
set himself in so direct opposition to the plain w^ords of Jesus. 

It seems difficult to avoid the conclusion that gospel MT, as it 
left the hands of Matthew, did not contain the Great Commission 
of Matt. 28:18-20. How the gospel MT did close when completed 
by Matthew may not be asserted with confidence. Perhaps it closed 
with Matt. 28:8, that is, when the end of document MK had been 
reached. If, however, the non-Markan narrative in Matt. 27:62-66 



mission in document MK 14:9, "Wheresoever the gospel shall be preached throughout 
the whole world, that also which this woman hath done shall be spoken of for a me- 
morial of her." But one ought probably to regard this saying as the product of that 
same tendency highly to exalt the benevolent attitude which apparently gave origin to 
the saying in document MK 9:41, and to the basis of judgment in the paragraph Matt. 
25:31-46. These most notable estimates of the worth of simple acts of kindness and 
good-will toward the Christ and his representatives are examined at some length on 
pp. 235-45. Taken as a saying of Jesus, it is most difficult to understand what there 
is in this act of the woman that should call forth so extraordinary a measure of praise 
from Jesus. Further, one must take account of the fact that, if the saying is 
from Jesus, it is the sole definition of the extent of the mission previous to his death. 
To announce so significant a future in terms so incidental to another purpose seems 
hardly to accord with the customary wisdom, insight, and balance of Jesus. 



346 THE TEACHING OF JESUS ABOUT THE FUTURE 

was inserted by the original editor of gospel MT/ then its comple- 
ment in Matt. 28:11-15 probably formed the conclusion to the 
gospel. It will be observed that it closes in a way to make it a suit- 
able conclusion for the gospel. In that event, the narrative in Matt. 
28:9, 10 was probably added by the same hand that supplemented 
the gospel by the addition of Matt. 28:16-20.'' For this conjecture 
there is more reason than simply the fact that Matt. 28:9, 10 is not 
derivable from document MK; for, it will be observed, this brief 
narrative has as its apparently central purpose the preparation of 
the mind to expect some event of unusual significance as about to 
take place in Galilee — " Go, tell my brethren that they depart into 
Galilee, and there shall they see me." The significant event is 
recorded by Matt. 28:16-20. 

It seems true, indeed, that the key to the whole Matthaean con- 
ception of the resurrection and post-resurrection history is had when 
it is recognized that the act of resurrection and the activity after 
resurrection have one end and one end only, namely, the assuring 
that the disciples reach a certain point in Galilee, and there receive 
at the hands of Jesus a fitting commission for their future activity 
as the representatives of Jesus among men. This representation 
begins with the resurrection, at the scene of which the angelic being 
is stated to have been as solicitous that the disciples hasten at once 
to Galilee as he was to assure them of the primal fact of resurrec- 
tion itself, Matt. 28:7. It continues in the following narrative, 
Matt. 28:9, 10, the difference being that here it is Jesus who turns 
the whole thought upon the desirability of immediate departure to 
Galilee. His appearance to the women seems secondary to the 
purpose of making certain that there be no failure to meet him in 
Galilee. These repeated exhortations of the angel and of Jesus are 
represented as effectual, for it is now said. Matt. 28:16, that "the 
eleven disciples went into Galilee, unto the mountain where Jesus 

1 That it was inserted at that time seems suggested by the reference to "the 
watchers" in the rewriting of document MK i6: i-8 as gospel MT 28: 1-8. It seems 
less likely that, if 27:62-66 and its complement 28:11-15 were added subsequently, the 
later editor would think it necessary to adapt the intervening narrative in 28:1-10 by 
the words of 28:4. 

2 The opening words of the paragraph Matt. 28:11-15, "Now while they were 
going," follow quite as naturally upon Matt. 28:8 as upon Matt. 28: 10. 



THE CHURCH AND ITS INSTITUTIONS 347 

had appointed them." By this statement it is made to appear that 
not only Gahlee, ^ but a definite spot in GaHlee, had been decided 
upon in advance of the death of Jesus. Not to the disciples as a 
whole, but only to "the eleven disciples," did Jesus reveal himself 
on this occasion, it is reported. Every detail of the narrative from 
first to last seems purposely fitted to prepare the mind for what is 
recorded in Matt. 28:18-20, the announcement of the Great 
Commission. 

Of an equally positive nature, but fundamentally different in 
content, is the gospel LK conception of the purpose of the resurrection 
and post-resurrection activity of Jesus. That gospel represents it 
as the one aim, at the empty tomb and afterward, to prove beyond 
any doubt that the ignominious sufferings and violent death were 
nothing other than the fulfilment of the prophecies of the Old Testa- 
ment Scriptures. The beginning is made by the two men at the 
tomb, who assure the disciples that all that has happened has been 
in accordance with the prophecy of Jesus himself: "Why seek ye the 
living among the dead ? Remember how he spake unto you when he 
was yet in Galilee, saying that the Son of man must be delivered up 
into the hands of sinful men, and be crucified, and the third day rise 

I There seems to be some significance in the fact that gospel Matt. 28:7 has "lo, 
I have told you (t'Soi) el-rrov v/jup)" while document MK 16:7 has "as he said unto 
you {Kadujs eiirev v/uv)." One does not easily find a reason why Matthew should 
depart from his document MK, if it read as does our document MK, especially if, 
in addition, his document MK contained the present MK 14:28, and he had taken it 
over as Matt. 26:32. For there he had, in that case, recorded the definite promise as 
from Jesus. If now one will add to the fact that gospel MT represents the appoint- 
ment to Galilee as made by the angel the evidence to be had by a study of the paragraph 
Matt. 26:31-35 =MK i4:27-3i = Luke 22:31-34 as set forth in parallelism on p. 332, 
it will appear that the promise in portion B on p. 332 is with difficulty credible as 
from Jesus. There is the inference to be drawn from its entire absence from gospel 
LK, an inference equally strong whether it be held that Luke is here using document 
MK or some other, minor document. The saying is by nature wholly foreign to the 
context in which it is here set; portions A, D read consecutively, while B interrupts the 
thought. The obvious conjecture is that some scribe wrongly copied document MK 
16:7 end; that, since the promise was thus attributed to Jesus, it was necessary later 
to insert such a promise at a suitable point in the history, the place chosen being that at 
which Jesus had referred to the dispersion of the Twelve; that gospel MT 26:32 is 
a later assimilation to the Gospel of Mark. If this is a correct interpretation of the 
evidence, Jesus was not originally reported to have made an appointment to meet his 
disciples in Galilee; much less do the documents support the belief that he had chosen 
some specific mountain as a place of meeting, as is credited to him in Matt. 28: 16. 



348 THE TEACHING OF JESUS ABOUT THE FUTURE 

again." This representation is carried forward in the following 
narrative, LK 24:13-35, where the central place is apparently pre- 
pared for, and certainly given to, the announcement of Jesus about the 
fulfilment of prophecy in his career: "And he said unto them, O 
foolish men, and slow of heart to believe in all that the prophets have 
spoken ! Behoved it not the Christ to suffer these things, and to enter 
into his glory ? And beginning from Moses and from all the prophets, 
he interpreted to them in all the scriptures the things concerning 
himself." It is this apologetic vindication of his career from Scrip- 
ture that is regarded as giving supreme satisfaction to the disciples, 
rather than the stupendous fact of his resurrection: ''And they said 
one to another. Was not our heart burning within us, while he spake 
to us in the way, while he opened to us the scriptures ?" 

Similarly, it is reported in the final narrative of gospel LK that 
the last hours of Jesus with his disciples were spent in the endeavor 
to convince them that his sufferings and death did not give denial to 
his right to be estimated as the Messiah, but rather were in fulfilment 
of the Old Testament prophecies of the messianic career: 

And he said unto them, These are my words which I spake unto you, while I was yet with you, how 
that all things must needs be fulfilled, which are written in the law of Moses and the prophets, and the 
psalms, concerning me. Then opened he their mind, that they might understand the scriptures; and he 
said unto them, Thus it is written, that the Christ should suffer, and rise again from the dead the third 
day; and that repentance and remission of sins should be preached in his name unto all the nations, begin- 
ning from Jerusalem. 

A study of the recorded words of Jesus previous to his death does 
not support the assumption of the opening words of this report, for 
the results of comparative study show substantially no appeal by 
Jesus to Old Testament prophecy in reference to his actual or prospec- 
tive ministry, either by life or by death. ^ So intent is the narrative 
upon the Scripture apologetic that even the mission itself is treated as 
a part of the prophetic outlook of Moses and the prophets and the 
psalms — "Thus it is written .... that repentance and remission 
of sins should be preached in his name unto all the nations." 

Thus it appears that both gospel MT and gospel LK fashion the 
narrative of the post-resurrection life and words of Jesus so as to give 

I To present here a complete study of the reputed references by Jesus to Scripture 
previous to his death in vindication of the unwelcome facts of his ministry would 
involve too considerable a digression. One interested may compare, for instance, 
gospel LK 18:31-33 with document MK 10:32-34, or gospel LK 22:52, 53 with docu- 
ment MK 14:48, 49, or gospel LK 22:22 with document MK 14:21, or gospel MT 
17:10-12 with document MK 9:11-13. 



THE CHURCH AND ITS INSTITUTIONS 349 

support of the most impressive kind to certain fundamental needs 
of the apostoHc age, namely, in gospel LK the proof by appeal to 
Scripture that suffering and death are not to be reckoned as evidences 
of the non-messianic character of Jesus, and in gospel MT the proof 
that the assignment of a world-wide mission to the disciples was the 
single purpose of Jesus after his resurrection. Of the two, it will 
probably be felt that what is supplied in the Lukan narrative was 
needed earlier than the contribution made by the Matthaean; and 
this may be taken as another minor indication that this portion of 
the Gospel of Matthew is subsequent to the time of the original framer 
of that gospel. 

It will be observed also that the Lukan form of the commission is 
much less elaborated than the Matthaean, its comparative simplicity 
testifying probably to its earlier origin. Yet even within it there 
emerges some phraseology, "repentance unto remission of sins" 
and ''in his name,"^ which is not customary with Jesus, if we may 
trust the witness of the documents. The former does appear, indeed, 
in gospel MT 26:28, "unto remission of sins," but is unsupported 
by document MK 14:24. Of the phrasing in the Great Commission 
of gospel MT, one ought to observe the following among other 
particulars that classify it with, or distinguish it from, other sayings in 
the Synoptic Gospels: 

1. "All authority hath been given unto me in heaven and on 
earth." The sense in which the word "heaven" is used here seems 
to correspond with that in the delegation of all authority to Peter in 
the first instance, and later to the Twelve, "I will give unto thee the 
keys of the kingdom of heaven: and whatsoever thou shalt bind on 
earth shall be bound in heaven: and whatsoever thou shalt loose on 
earth shall be loosed in heaven," gospel MT 16:19; 18:18. But 
this meaning for the word "heaven" stands outside of the usage of 
Jesus as elsewhere recorded in original sayings.'' 

2. "Baptizing them into the name of the Father." There is no 
evidence anywhere in the Synoptic Gospels that either Jesus or his 
disciples practiced the rite of baptism during the ministry of Jesus. 
Therefore, on the basis of the synoptic testimony as to the ministry and 

1 See p. 162 on the phrase, "in his name." 

2 See chap, vi, §11. 



350 THE TEACHING OF JESUS ABOUT THE FUTURE 

teaching of Jesus, when Matthew represents Jesus as saying " baptizing 
into the name of" he makes Jesus introduce abruptly an institution 
hitherto unpracticed as an initiatory rite within the circle of Jesus. 
And yet it is commanded in a way which assumes that the injunction 
will have in it nothing of strangeness and newness to those who are to 
be henceforth its administrators. In any judgment as to the origin of 
baptism as a Christian rite, account must be taken of the rise, from 
a scanty basis in the words of Jesus, of the companion rite of the 
Lord's Supper.^ May the rite of baptism be regarded as having 
grown up independent of any injunction from Jesus, the reputed 
injunction being the product of a historical development rather than 
the producer of that development ? Apparently an endeavor was 
made elsewhere in the same gospel to bring to the support of the rite 
the authority of Jesus. ^ 

3. "Into the name of the Father and of the Son and of the Holy 
Ghost." Jesus speaks often of God as Father. Now and then he 
refers to himself as Son of man or Son of God. Not frequently does 
he make mention of the Holy Spirit. But there seems to be absent 
from all of these terms, as elsewhere used, that implication of con- 
tent which is at once established upon their conjunction as here 
effected. 

4. "Teaching them to observe all things whatsoever I commanded 
you." In these words there is the solid and authoritative basis for a 
new legalism. Is this what Jesus came to establish, judging his 
purpose from that which he taught previous to his death? Or are 
these words to be taken as indicating the tendency of his religion of 
life and liberty to harden, under the hands of his disciples, into a 
rigidity of demand different only in content, not in ultimate nature, 
from the legalism which the free spirit of Jesus during his ministry 
had overridden and set at naught, and in the place of which he 
seemed then to have had no intention of setting up a new code ? 

5. "And lo, I am with you alway." In these words there resides 
essentially the same promise as is elsewhere expressed in the terms, 
" For where two or three are gathered together in my name, there am I 

^ See §4 of the present chapter. 

2 Compare gospel MT 3:13-17 with document MK 1:9-11, and on gospel 
MT3:i4, 15 seep. 364. 



THE CHURCH AND ITS INSTITUTIONS 351 

in the midst of them" (gospel MX 18:20). These two sayings are 
the only intimations in the Synoptic Gospels that Jesus made promise 
of his personal presence with his disciples after he had left the earth. 
It has been concluded, as seemed to be demanded by the evidence, 
that out of the actual experiences of the apostolic age, rather than 
from Jesus himself, there came the latter saying.^ May the former be 
regarded as the product of the same high and holy experiences? 
That this mode of expression resulted from the tendency to attribute 
to the risen Jesus those vital inspirations which in times past had been 
interpreted as the activity of the Spirit of Jehovah seems attested, 
further, in the Lukan rewriting of document MK 13:11 as gospel 
LK 21 :i4, 15. 

6. ^'Even unto the consummation of the aeon." The phrase "the 
consummation of the aeon" is peculiar to the Gospel of Matthew. 
Within that gospel it occurs five times (Matt. 13:39, 40, 49; 24:3; 
28:20). The four instances previous to the present one are found 
in passages which, wholly apart from the presence of this phrase, seem 
to compel the conclusion that they are not from Jesus. ^ Shall it be 
considered that here as elsewhere this Matthaean form of expression 
is derived not from Jesus, but from a certain circle of the early Chris- 
tians, and that it covers the conclusion of a thought — "I am with 
you alway" — which was less truly a promise of Jesus than an abound- 
ing and confident hope of the early community, based on their vital 
experiences with their risen Lord ? 

In view of all the evidence, external and internal, bearing upon 
these reports of gospel LK and gospel MT as to the post-resurrection 
commissioning of his eleven disciples by Jesus for a world-wide prop- 
aganda under specific conditions and with fixed formula and rite, it 
seems reasonable to urge the question whether one can hold with 
conviction that such a commission was given by Jesus. Or does it 
seem more hkely that Jesus did not become more definite after his 
resurrection than he had been before his death, that is, that he was 
satisfied to leave the extent of the mission as he had left it by the 
parables of the kingdom, suggested but not defined with precision ? 
Did Jesus think it wiser simply to cast forth the seed thoughts in the 
parables of the kingdom, and leave it to the unfolding of history to 

I See §3 of the present chapter. 2 gee chap, v, §6. 



352 THE TEACHING OF JESUS ABOUT THE FUTURE 

reveal their intended message as to the hmits of the kingdom ? Such 
seems to have been the actual course of events, for the records and 
letters of the apostolic age make it clear beyond doubt that it was not 
through such an injunction from Jesus but by the onward pressure of 
new experiences that the eleven, or such portion of them as ever came 
to the view, widened their horizon so as to include "all the nations." 
Their course of action seems inexplicable if they had received from 
Jesus in the post-resurrection period the clear and impressive com- 
mission recorded by gospels LK and MT. 

The endeavor may now be made to summarize briefly the Teach- 
ing of Jesus about the Future according to the Synoptic Gospels: 

I. The Destruction of Jerusalem. — Jesus foresaw and forecast the 
destruction of Jerusalem. On more than one occasion in his ministry, 
particularly toward its close, he spoke in most explicit and specific 
terms of the impending national disaster. He told his disciples that 
the Jewish state would fall within their own generation. That event 
would not come about without the most vigorous opposition by Jews 
to Romans; and of the terrors which would precede and accompany 
the fall of Jerusalem, Jesus spoke in strong terms. His confidence 
that the ultimate, deadly clash was not far distant seems to have been 
based in his interpretation of events as they were happening in his 
lifetime, especially in his observation of the uncompromising attitude 
and hopeless ideals of the leaders of the Zealot movement. He con- 
ceived of the ruin to be wrought by the Romans as complete and 
final ; even the Temple itself would be utterly demolished. Fanatical 
zeal would be met by drastic measures. 

II. The Rise of Messianic Claimants. — From the standpoint of his 
own society, Jesus regarded the most serious peril of the period of 
the coming war to be the rise of claimants to messianic dignity and 
power, who, by specious promises of relief from the frightful distresses 
of the conflict with Rome, would lead his disciples to abandon their 
faith in Jesus and his messianic ideals, and to attach themselves to 
these Zealot movements. Recognizing the discomforts and terrors 
sure to attend a combat to the death by the Romans with his people, 
Jesus took full account of the power of appeal which would be present 
in the pretensions by messianic claimants to the ability to bring in the 



THE CHURCH AND ITS INSTITUTIONS 353 

glorious day of Jehovah, through resort to arms and by professed 
deeds of supernatural power. To all such appeals Jesus bade his 
disciples give not the slightest heed, asserting that in the days of their 
desire they would not see that Day so ushered in by Zealot claimants. 
As a powerful corrective to the conception that the day of Jehovah 
or his anointed was to be made actual by force of arms or by the power- 
ful intervention of Jehovah through deeds of drastic destruction to the 
enemies of his people, Jesus sketched in simple and broad terms an 
outline of the day of the Son of man from which there were entirely 
absent all political interests, and to the bringing-in of which no man 
or men, whatever their claims, could contribute anything. Neither 
by martial activity nor by prolonged resistance of any form would the 
Day be deferred or hastened, for that Day when it came would be 
"as the lightning when it light eneth out of the one part under the 
heaven and shineth unto the other part under heaven." And as to 
the time when that Day would come — "of that Day knoweth no one, 
not even the angels in heaven, neither the Son, but the Father." 

III. The Mission of the Disciples. — Apparently it was not until the 
final week of his life that Jesus dealt with his disciples about their 
mission among men after his removal from their midst. He seems 
to have spoken first of their mission on the occasion when he dealt at 
greatest length with the national future, that is, on the Tuesday of 
Passion Week. As to their message, he gave them to understand 
that truths about the interpretation of himself, and about the nature 
and future of the kingdom of God, concerning which he had bidden 
reserve and silence during his lifetime, were to be spoken openly and 
boldly after his death. Nothing that he had said was intended 
permanently for limited circles; everything must come to the light 
and be made fully manifest. As to the effect of their message, they 
must expect that it would arouse the most violent antagonism and 
opposition. Upon this phase of the future, their persecutions, Jesus 
dwelt at some length, in the endeavor to prepare them for the worst 
that was to come. For them he defined his own mission as not a 
mission to give peace, but rather division. By precept and by par- 
able, he urged faithfulness in their profession of him and in the prose- 
cution of their future mission. The limits of the mission Jesus seems 
not to have defined precisely for his disciples. Apparently he thought 



354 THE TEACHING OF JESUS ABOUT THE FUTURE 

it best to suggest in broad outline his conception of a future, slow, 
gradual development into ultimate largeness and greatness, leaving 
it to the unfolding of history to give more precise content to the 
forms under which he had clothed his outlook. 

IV. The Kingdom of God. — Jesus spoke seldom of the future of 
the kingdom of God. But his messages on that theme are among the 
clearest recorded in the gospels. Apparently he stood opposed to the 
conceptions of the kingdom current in his day; and his discourse in 
parables on the nature and future of the kingdom is intended in 
substantially all its parts, it seems, to set over against the thought of 
John the Baptist, and other modes of view as to the kingdom, his 
own convictions on that subject. Jesus believed the kingdom of 
God to be the ultimate product of certain forces which require 
favorable conditions and long time for their complete outworking. 
But he had the conviction that the conditions prevalent within the 
generation after his death would be favorable to the rapid and exten- 
sive spread of the truths which he had taught and for which he died. 
In this conviction, he assured his disciples that some of them would 
live to see developments of the kingdom not now expected by them. 

V. The Time of the Events. — Jesus made statements about the 
time of three different events, namely, the destruction of Jerusalem, the 
day of the Son of man, and the kingdom of God. Of the first, he 
asserted that it would happen within the generation ; of the second, he 
said that no one but the Father knew the time; of the third, he fore- 
cast that before the last of his disciples had passed away they would 
see the kingdom attain to great power. Of the destruction of Jeru- 
salem and the day of the Son of man, Jesus spoke in the one discourse 
and in closest conjunction. The reason for this conjunction lay 
in the fact that the necessity for any statement at all from Jesus on 
the day of the Son of man arose from the circumstance that the mes- 
sianic claimants, against whose notions the statement was directed, 
were the accompaniment of the war with the Romans. Jesus had 
forecast the war and the siege ; he had said that those days of conflict 
would result in longing for some relief; that relief he asserted would 
be proffered by men who would promise to bring in the new era; 
against such claimants he forewarned his disciples; as the most 
effective means to assure heed to the warning, he set forth the transi- 



THE CHURCH AND ITS INSTITUTIONS 355 

tion to the new era in terms which excluded its reahzation under 
Zealot forms. The result of this conjunction of two different events 
by Jesus was that his prediction as to the time of the one was applied 
later by his disciples to the time of the other. In this way, it came 
about that the day of the Son of man was expected within the genera- 
tion, and the tradition of Jesus' words so represents Jesus. In addi- 
tion to this initial confusion, there was given to certain sayings of 
Jesus about the kingdom of God a meaning different from that 
originally intended by Jesus, because the early disciples made the 
day of the Son of man synonymous with the kingdom of God. This 
identification of the two terms was made more reasonable because 
Jesus had forecast that the disciples would see the powerful spread 
of the kingdom within their lifetime. This promise seemed like the 
equivalent of the assertion that the day of the Son of man would be 
realized within the generation. This double confusion of events 
kept separate by Jesus resulted not only in the faulty transmission 
of the discourse in which Jesus had dealt with two of them in con- 
junction, but also in most serious modifications and additions in 
many other sayings, changes which can, for the most part, be detected 
by the comparison of document with document or of gospel with 
document. 

VI. The Church and its Institutions. — Because the document MK, 
which furnished the historical framework for gospels LK and MT, 
contained the final discourse on the future in a form which attributed 
to Jesus the coming of the Son of man within the generation, 
this expectation controls the outlook on the future which domi- 
nates in gospels LK and MT, especially the latter in the form in 
which apparently it came from its original framer. But the failure 
in the reahzation of the return of Jesus within the allotted time led 
later to the conviction that some other limit must be set. That 
chosen as the later terminus was the time when the gospel should be 
preached throughout the whole world; this seemed in keeping with 
the course events had taken during the first generation. A saying to 
this effect (Matt. 24:14), and slight modifications and additions to 
other sayings of Jesus, found a place in gospel MT; and the former 
was subsequently taken up by document MK itself. Thus within 
gospel MT there now stood sayings attributed to Jesus which were 



356 THE TEACHING OF JESUS ABOUT THE FUTURE 

in contradiction as to the limits of the mission, the one a natural 
inference by the framer of gospel MT (Matt. 10:23), the other an 
addition by a later editor (Matt. 24:14), both more precise than any 
utterance originally from Jesus. Yet later perhaps, surely subse- 
quent to the time of the framer of gospel MT, there was added the 
introductory setting and the statement of the Great Commission. 
Within that commission there is the establishment of the rite of 
Baptism for those who become disciples in response to the propaganda. 
For this institution as from Jesus there is no other support in the 
Synoptic Gospels; it seems to have come from within the early com- 
munity. Similarly, the institution of the Supper is supported in the 
records by a single passage only, which apparently has come into 
gospel LK from a letter of Paul. Certain physical immunities in the 
mission are promised, and there is the delegation of immeasurable 
authority to Peter, and later to the Twelve as the leaders in the new 
society, ''the church." But the passages which convey these sayings 
are found to belong apparently to the latest strata of material in the 
gospel tradition. There is the assignment of judicial activities to 
''the church," and the promise of the post- ascension presence of 
Jesus, but the evidence seems to compel the conclusion that these 
sayings are the product of notably rich and enlarging experience. 
Jesus seems to have dealt with the future of his society under the term, 
"the kingdom of God," not under the term, "the church." 

VII. The Day of Judgment. — The notion of a day of judgment, 
under the forms in which it appears in the Synoptic Gospels, seems 
clearly to be traceable to sources other than Jesus. The expectation 
of such a day is confined, with a single secondary exception, to the 
Gospel of Matthew, where it appears under one form or another several 
times. There it is a product apparently either of modification which 
can be detected by comparison with the document, or of additions to 
the original sayings, some of which can be traced by the comparison 
of gospel with document, others of which can be determined with 
reasonable certainty by other valid methods. 

VIII. Life after Death. — Jesus stated with clearness and positive- 
ness his belief in the resurrection and the resurrection life. He did 
not define with precision the scope of the resurrection, though the 
implications of his basis of belief in its certainty, taken with other 



THE CHURCH AND ITS INSTITUTIONS 357 

sayings about the '^vxv of man, seem not to warrant the confidence 
that he regarded resurrection as coextensive with mankind. The 
nature of the resurrection Hfe he asserted to be " as angels in heaven." 
Not only do the statements of Jesus about the resurrection take no 
account apparently of others than the righteous, but the fate of unright- 
eous in the life after death seems nowhere depicted by Jesus. Such 
passages as sketch the future destiny of the wicked seem clearly 
assignable to others than Jesus, seem to be the product of certain 
eschatological notions of the age of Jesus. Even the future of the 
righteous is stated only in the most general terms, and without 
localization. That which Jesus affirmed with confidence was that 
those who deny the fact of resurrection "know not the scriptures nor 
the power of God." 



EXCURSUS 
THE CONTENT OF DOCUMENT M 



EXCURSUS 
THE CONTENT OF DOCUMENT M 

Within the four major sources of gospels MX and LK, that is, the 
documents MK, G, P, and M, as restored by Professor Burton in his 
monograph on 50 wg Principles of Literary Criticism and Their Appli- 
cation to the Synoptic Problem, there are contained all of the synoptic 
sayings of Jesus, except certain of them that belong either to the post- 
resurrection report of gospel MT, or to the passion and post-resurrec- 
tion record of gospel LK. In the reconstruction of these documents 
Professor Burton has assigned to document M all those sayings in 
gospel MT which are not accounted for by the documents which 
Matthew and Luke had in common, that is, by documents MK, G, 
and P. This results in the crediting to document M of a number of 
brief, isolated utterances which are peculiar to gospel MT. In the 
restoration of document M set forth on the sheets accompanying the 
present work, these detached sayings were not included, it being the 
conviction of the present writer that they belong, at least for the most 
part, to certain other sources of gospel MT. The document M as 
there restored is made up of a discourse, M §§ 1-14, a group of parables, 
M §§15-25, the judgment scene, M§26, and a second discourse, 
M §27. 

In the course of preceding studies, there has been brought under 
consideration a large number of these minor sayings assigned to 
document M. Their nature has been examined, and their probable 
source suggested. They may be profitably reviewed in connection 
with those of document M which, because they do not contain teach- 
ing on the future, have not been studied previously. The judgment 
on those that have been considered may be either confirmed or cor- 
rected, in part, by the outcome of the examination of these isolated 
sayings as a whole. The problem to be solved is whether document 
M did actually contain these detached sayings. Or did they come 
from some sources other than documents ? They may be set down in 
the order in which they occur in gospel MT. 

361 



362 THE TEACHING OF JESUS ABOUT THE FUTURE 

The Baptism of Jesus 

I. But John would have hindered him, saying, I have need to be Matt. 3:14, 15 
baptized of thee, and comest thou to me ? But Jesus answer- 
ing said unto him. Suffer it now: for thus it becometh us to 
fulfil all righteousness. Then he suffereth him. 

The Sermon on the Moxint 

II. It was said also, Whosoever shall put away his wife, let him Matt. 5:31 
give her a writing of divorcement. 

III. And in praying use not vain repetitions, as the Gentiles do: for Matt. 6:7 
they think that they shall be heard for their much speaking. 

IV. Thy will be done, as in heaven, so on earth. 
V. but deliver us from the evil one. 

VI. But if ye forgive not men their trespasses, neither will your 

Father forgive your trespasses. 
VII. Be not therefore anxious for the morrow: for the morrow will 
be anxious for itself. Sufficient unto the day is the evil thereof. 
VIII. Give not that which is holy unto the dogs, neither cast your 
pearls before the swine, lest haply they trample them under 
their feet, and turn and rend you. 

IX. for this is the law and the prophets. 

The Call of Levi 

X. But go ye and learn what this meaneth, I desire mercy, and not 
sacrifice. 

The Mission of the Disciples 

XI. Go not into any way of the Gentiles, and enter not into any city 
of the Samaritans : but go rather to the lost sheep of the house 
of Israel. 
XII. freely ye received, freely give. 

XIII. be ye therefore wise as serpents, and harmless as doves. 

XIV. But when they persecute you in this city, flee into the next : for 
verily I say unto you, Ye shall not have gone through the cities 
of Israel, till the Son of man be come. 

XV. If they have called the master of the house Beelzebub, how Matt. 10:256 
much more shall they call them of his household ! 

XVI. and a man's foes shall be they of his own household. Matt. 10:36 

XVII. He that receiveth a prophet in the name of a prophet shall Matt. 10:41 
receive a prophet's reward; and he that receiveth a righteous 
man in the name of a righteous man shall receive a righteous 
man's reward. 

Message from John the Baptist 

XVIII. Come unto me, all ye that labour and are heavy laden, and I Matt. 11:28-30 
will give you rest. Take my yoke upon you, and learn of me; 
for I am meek and lowly in heart: and ye shall find rest unto 
your souls. For my yoke is easy, and my burden is liglit. 

The Disciples Plucking Grain 

XIX. Or have ye not read in the law, how that on the sabbath day Matt. 12:5-7 
the priests in the temple profane the sabbath, and are giiiltless ? 
But I say unto you, that one greater than the temple is here. 
But if ye had known what this meaneth, I desire mercy, and not 
sacrifice, ye would not have condemned the guiltless. 

The Man with the Withered Hand 

XX. And he said unto them. What man shall there be of you, that Matt. 12:11, 12a 
shall have one sheep, and if this fall into a pit on the sabbath 
day, will he not lay hold on it, and lift it out ? How much then 
is a man of more value than a sheep ! 

The Charge of League with Beelzebub 
XXI. Ye offspring of vipers, how can ye, being evil, sp>eak good things ? Matt. 1 2 : 34a 

XXII. And I say unto you, that every idle word that men shall speak, Matt. 12:36, 37 
they shall give account thereof in the day of judgement. For 
by thy words thou shalt be justified, and by thy words thou shalt 
be condemned. 



Matt. 


6:106 


Matt. 


6:i3& 


Matt. 


6:15 


Matt. 


6:34 


Matt. 


7:6 


Matt. 


7:126 


Matt. 


9:13a 


Matt. 


10:5, 6 


Matt. 


10:86 


Matt. 


10:166 


Matt. 


10:23 



EXCURSUS 



363 



Discourse on Eating with Unwashen Hands 

XXIII. Then came the disciples, and said unto him, Knowest thou that 
the Pharisees were offended, when they heard this saying ? But 
he answered and said, Every plant which my heavenly Father 
planted not, shall be rooted up. Let them alone: they are 
blind guides. And if the blind guide the blind, both shall fail 
into a pit. 



Matt. 15:12-14 



The Syrophoenician Woman 

XXIV. But he answered her not a word. And his disciples came and 
besought him, saying, Send her away; for she crieth after us. 
But he answered and said, I was not sent but unto the lost 
sheep of the house of Israel. 



Matt. 15:23, 24 



The Confession of Peter 

XXV. And Jesus answered and said unto him, Blessed art thou, Simon Matt. 16:17-19 
Bar-Jonah; for flesh and blood hath not revealed it unto thee, but 
my Father which is in heaven. And I also say unto thee, that 
thou art Peter, and upon this rock I will build my church; and 
the gates of Hades shall not prevail against it. I will give unto 
thee the keys of the kingdom of heaven: and whatsoever thou 
shalt bind on earth shall be bound in heaven : and whatsoever 
thou shalt loose on earth shall be loosed in heaven. 

The Shekel in the Fish's Mouth 

XXVI. And when they were come to Capernaum, they that received the Matt. 17:24-27 
half-shekel came to Peter, and said. Doth not your master 
pay the half -shekel ? He saith. Yea, And when he came into 
the house, Jesus spake first to him, saying. What thinkest thou, 
Simon ? the kings on the earth, from whom do they receive toll 
or tribute ? from their sons, or from strangers ? And when he 
said, From strangers, Jesus said unto him. Therefore the sons are 
free. But, lest we cause them to stumble, go thou to the sea, and 
cast a hook, and take up the fish that first cometh up; and 
when thou hast opened his mouth, thou shalt find a shekel: 
that take, and give unto them for me and thee. 

Discourse on Humility and Forgiveness 

XXVII. Whosoever therefore shall humble himself as this little child, Matt. 18:4 
the same is the greatest in the kingdom of heaven. 

XXVIII. See that ye despise not one of these little ones; for I say unto Matt. 18:10 
you, that in heaven their angels do always behold the face of 
my Father which is in heaven. 

XXIX. Even so it is not the will of your Father which is in heaven, Matt. 18:14 

that one of these little ones should perish. 
XXX. But if he hear thee not, take with thee one or two more, that at Matt. 18:16-20 
the mouth of two witnesses or three every word may be estab- 
lished. And if he refuse to hear them, tell it unto the church: 
and if he refuse to hear the church also, let him be unto thee 
as the Gentile and the publican. Verily I say unto you. What 
things soever ye shall bind on earth shall be bound in heaven: 
and what things soever ye shall loose on earth shall be loosed in 
heaven. Again. I say unto you, that if two of you shall agree 
on earth as touching anything that they shall ask, it shall be 
done for them of my Father which is in heaven. For where 
two or three are gathered together in my name, there am I in 
in the midst of them. 



Discourse Concerning Divorce 

XXXI. The disciples say unto him. If the case of the man is so with 
his wife, it is not expedient to marry. But he said unto them, 
All men cannot receive this saying, but they to whom it is given. 
For there are eunuchs, which were so bom from their mother's 
womb: and there are eimuchs, which were made eunuchs by 
men: and there are eunuchs, which made themselves eunuchs 
for the kingdom of heaven's sake. He that is able to receive 
it, let him receive it. 



Matt. 



19:10-12 



The Rich Young Ruler 

XXXn. And Jesus said unto them, Verily I say unto you, that ye which Matt. 19:28 
have followed me, in the re generation when the Son of man shall 
sit on the throne of his glory, ye also shall sit upon twelve 
thrones, judging the twelve tribes of Israel. 



364 THE TEACHING OF JESUS ABOUT THE FUTURE 

The Ci-eansing of the Temple 

XXXIII. And the blind and the lame came to him in the temple: and he Matt. 21 : 14-16 
healed them. But when the chief priests and the scribes saw 

the wonderful things that he did, and the children that were 
crying in the temple and saying, Hosanna to the son of David; 
they were moved with indignation, and said unto him, Hearest 
thou what these are saying ? And Jesus saith unto them. Yea : 
did ye never read. Out of the mouth of babes and sucklings 
thou hast perfected praise ? 

Three Parables of Warning 

XXXIV. Therefore say I unto you, The kingdom of God shall be taken Matt. 2 1 : 43 
away from you, and shall be given to a nation bringing forth the 

fruits thereof. 

Final Discourse on the Future 

XXXV. And then shall,many stumble, and shall deliver up one another. Matt. 24: 10-12 
and shall hate one another. And many false prophets shall 
arise, and shall lead many astray. And because iniquity shall 
be multiplied, the love of the many shall wax cold. 
XXXVI. and then shall appear the sign of the Son of man in heaven: Matt. 24:30a 
and then shall all the tribes on the earth mourn. 

The Betrayal and Arrest 

XXXVII. Then saith Jesus unto him, Put up again thy sword into its Matt. 26:52-54 
place: for all they that take the sword shall perish with the 
sword. Or thinkest thou that I cannot beseech my Father, 
and he shall even now send me more than twelve legions of 
angels ? How then should the scriptures be fulfilled, that thus 
it must be ? 

I. These words are inserted in the midst of a narrative drawn 
from document MK. If they are from document M, it must be sup- 
posed that document M was both narrative and discourse in form, 
for evidently this saying would not be reported without narrative 
context. Only within some setting is it intelligible. But document 
M contributes to gospel MT nothing previous to this passage, nor 
subsequent, till the Sermon on the Mount is reached. Hence this 
saying must be supposed to have stood in isolation in document M. 
Is it not more reasonable, therefore, to regard this saying as intro- 
duced into gospel MT for the purpose of giving the support of Jesus 
to baptism as an institution ? In that case, it is the product of that 
tendency which manifests itself again in the Great Commission, 
where Jesus is formally credited with commanding baptism. In 
determining the source of the saying, account ought to be taken of the 
difficulty in satisfactorily interpreting it as a word of Jesus on this 
occasion. On the other hand, "for thus it becometh us to fulfil all 
righteousness" would be regarded in later times, when baptism was 
thoroughly established as a Christian rite, as a saying natural to 
Jesus. The later date is suggested also by the estimate of Jesus 
credited to John. 



EXCURSUS 365 

II-IX. The apparent method of construction by Matthew of the 
Sermon on the Mount from his documents is set forth on pp. 11 -14. 
It was suggested there (i) that portion II is the editorial introduction 
to the saying in 5 : 32 which is drawn from document P §52, this intro- 
duction being a shortened form of that supplied by document M in 
other parts of the Sermon, in each case made up of "Ye have heard 
that it was said" and an Old Testament quotation; (2) that portion 

III is to be interpreted as the editorial endeavor to frame a transition 
from what precedes to the sayings that follow from document P §§24, 
13; (3) that portion VI is the reverse side of the truth in 6:14, a 
natural inference from the saying derived from document MK 11 : 25; 
(4) that portion IX is the Matthaean conclusion about the Golden 
Rule to which it is attached, a conclusion similar to that which the 
same editor adds to his document MK in Matt. 22:40, where the law 
of love is the form of summary. On pp. 61-63 it is shown that the 
portion VII is probably the more original form of P §25, the document 
P in its present Lukan form having been affected in §§25, 26, prob- 
ably by the proximity of the parables in P §§27-30. The portions 

IV and V are parts of the Lord's Prayer which are not in the Lukan 
P § 13, that being Matthew's document for Matt. 6 : 8-13. The words 
preceding portion V in the prayer, " bring us not into temptation," sug- 
gest that it is God who controls the "temptation" of man; the latter 
half of the saying, portion V, seems to imply that another force deter- 
mines the movement toward evil. This apparent opposition of 
thought has weight, perhaps, as supporting the conjecture that the 
portion V is from some source other than Jesus. The portion IV 
accords with the mind of Jesus as elsewhere expressed; its presence 
here is difficult to explain in view of its absence from the Lukan P §13. 
In the portion VIII there is a saying which seems absolutely without 
relation to its context in gospel MT ; it is also of such a nature that it 
may have had independent transmission in some document. But 
it is not easy to say what it means, if from Jesus. It hardly expresses 
his spirit and method. It seems more like the saying of some exclu- 
sive sect, such as the Pharisees or the Sadducees. 

X. This appeal to the Old Testament is inserted between the two 
halves of a saying from document MK, and is the only fraction of a 
large section at this point in gospel MT which is not accounted for 



366 THE TEACHING OF JESUS ABOUT THE FUTURE 

by document MK. It seems to have been a favorite Scripture of some 
editor of gospel MT, for it is inserted again as a part of portion XIX. 

XI-XVII. The apparent procedure of Matthew in the fashioning 
of the discourse on the mission of the disciples from his documents 
MK and P has been followed on pp. i6, 17. Of the portions unac- 
counted for by the words of documents MK and P, it may be held 
reasonably that portion XVI results from the freedom with which 
document P §32 is transcribed as gospel MT 10:34-36, the words 
of portion XVI being the Matthaean equivalent for "there shall be 
from henceforth five in one house divided three against two, and 
two against three." The portions XI and XIV, which define the 
limits of the mission both during and after the lifetime of Jesus, have 
been fully examined on pp. 88-92, and the decision reached that 
they are the products of the evangelist rather than transcripts from 
document M; their basis for the evangelist lay, it seems, in document 
MK. In the construction of the discourse, Matt. 10 : 24, 25 was drawn 
from document G§i4B; the saying in portion XV seems to be a 
specific deduction from that of G§i4B, made in the light of the 
known experiences of Jesus, document MK§i8 and document 
P §16, and, perhaps, also the actual experiences of the disciples after 
him. "As wise as a serpent, as harmless as a dove" of portion XIII 
may have been a common proverb, which came to be attributed to 
Jesus because of its fitness to the known spirit and method of his 
early representatives. Similarly, the portion XVII reads like a 
current saying in proverbial form, which perhaps has been given a 
place in gospel MT because of its likeness in thought to what pre- 
cedes and to what follows it in gospel MT, the former from document 
MK 9 137= document P §6, the latter from document MK 9:41. 
It is not necessary to think of the portion XII as other than a free 
expansion of the thought of those portions of documents MK and 
P which Matthew was using in the production of Matt. 9 : 36 — 10: 16. 

XVIII. In this portion there is a saying which could have naturally 
an independent transmission, that is, could come down in a collection 
of the shorter sayings of Jesus without historical context, in other 
words, as a part of document M. It will be observed, however, that 
it is a saying of that intensely personal cast which is present in no 
part of documents G or MK, in one saying only of document P, P §8 



EXCURSUS 367 

end, and in portion XXV and the end of XXX above, as also in the 
Great Commission in its Matthaean form. 

XIX. To the reasons advanced in document MK in justification 
for the apparent breach of the Sabbath law by the disciples in plucking 
grain, reasons which are taken over by both gospels MT and LK, 
there is added yet another vindication in gospel MT by portion XIX. 
It is an appeal to Scripture based on the practice of the priests. This 
appeal is supported, in turn, by the fact that "one greater than the 
temple is here;" and the whole is sealed by the quotation of an Old 
Testament saying. This saying has been seen before as an addition to 
the document MK account of the call of Levi, portion X, and was 
apparently a favorite Scripture of some worker upon gospel MT. 
In each case of its use it is an appeal for charitable judgment upon an 
infringement of customary standards; its appropriateness as such 
seems not notable. No doubt such an additional endeavor at the 
vindication of the attitude of Jesus toward Sabbath observance as is 
found in portion XIX, especially vindication by an appeal to Scripture, 
would naturally be made by those who were set for the defense of 
Jesus. It is not easy to see how the words "one greater than the 
temple is here" bear upon the argument in a valid way. But the 
estimate of Jesus conveyed by these words is probably more normally 
interpreted as the expression of the apostolic age than as the utter- 
ance of Jesus about himself in the vindication of the conduct of his 
disciples in plucking grain on the Sabbath. The whole saying is 
introduced in gospel MT after the manner of the preceding one 
taken from document MK — "Have ye not read." 

XX. It seems clear that portion XX was inserted in the midst of 
the document MK narrative by Matthew under the influence of the 
account of a similar event as recorded in document P §43 A, where 
this saying occurs in substantially the Matthaean form. 

XXI-XXII. The portions XXI and XXII are the parts of the 
Matthaean paragraph (Matt. 12:33-37) which adapt the saying 
about the good and the corrupt tree to the case of the Pharisees who 
have charged Jesus as in league with Beelzebub, after the manner that 
other added portions adapt the same saying to false prophets in Matt. 
7 : 15-23. On the whole subject of these two Matthaean adaptations 
of document G §15, see chap, v, §§2, 3. 



368 THE TEACHING OF JESUS ABOUT THE FUTURE 

XXIII. In the document G account of the Sermon on the Mount, 
there were found by Matthew in G§i4 two unrelated sayings, the 
portions G§i4AB, which he removed to other discourses of Jesus, 
the latter to the discourse on the mission (Matt. 10:24, 25), the 
former to that on eating with unwashen hands, as the closing words 
of portion XXIII. But from whence came the other part of portion 
XXIII, the opening saying, '' Every plant which my heavenly Father 
planted not shall be rooted up" ? Is this answered by a knowledge 
of that tendency of Matthew which is expressed in his Principle 7,^ 
the active outworking of which is traced here and there in that por- 
tion of his gospel covered by the analysis^ of his literary procedure ? 

XXIV. This saying, as the Matthaean rewriting of document MK 
7:27, "Let the children first be filled," has been examined at length 
on pp. 88-92. 

XXV. The thought in this first of the two synoptic references to 
the " church" and the judicial functions of the leaders in the " church" 
is considered, as a part of the narrative in which it occurs, in chap, 
viii, §1. 

XXVI. There will surely be general agreement with the judgment 
of Professor Burton that "on purely internal grounds one would 
perhaps refer Matt. 17:24-27 to the minor source which supplied 
the narratives peculiar to Matthew;" even though "for such refer- 
ence there is no objective ground." 

XXVII-XXX. The structure of the eighteenth chapter of the 
Gospel of Matthew in its relation to document MK 9 : 33-50 and other 
sources is considered on pp. 67-78. There it was seen that portion 
XXVII is probably the Matthaean rewriting of document MK 9:35, 
the changes in form being the result of the effort to solve the difficulty 
created by the presence in document MK of the disturbing saying in 
9:37. It was found that portion XXVIII resulted in that application 
of the parable of the Lost Sheep which is made by portion XXIX, the 
parable itself having come from some other line of tradition than docu- 
ment P §46B — ^introduction, parable, and apphcation probably having 
been inserted in gospel MT subsequent to the work of him who framed 
that gospel from the documents. The portion XXX, the second refer- 
ence to " the church " and to the judicial functions of the leaders in " the 

^ See p. 9. 2 See pp. 10-19. 



EXCURSUS 369 

church," begins, it has been seen, by the elaboration of a saying 
found in its original form in document P §546. The portion XXX as 
a whole is examined at length in chap, viii, §3. 

XXXI. To that which was drawn from document MK 10:2-12 
on the subject of divorce, Matthew or some subsequent editor of 
gospel MT added the portion XXXI on celibacy. The transition 
from divorce to celibacy is effected through the reputed comment 
of the disciples, " If the case of the man is so with his wife, it is not 
expedient to marry." There is an immediate seizure of the phrase 
"it is not expedient to marry," as though the abstention were a reli- 
gious act instead of a prudential choice, and the saying a solemn injunc- 
tion of Jesus instead of the petulant objection of the disciples. It is 
taken as a text to develop in commendation of celibacy for "him that 
is able to receive it." One naturally wonders whether this Matthaean 
addition ought to be regarded as the producer of that tendency in 
the early community which is rebuked in I Tim. 4:3, or as the 
product of that tendency, an endeavor to ground its justification in the 
words of Jesus himself. 

XXXII. The discussion of portion XXXII on the judicial func- 
tions of the Twelve may be found in chap, v, §4. 

XXXIII. Since this portion is all narrative, except a verse which 
is quoted from Ps. 8:2, it seems improbable that it formed a part 
of a document made up of the sayings of Jesus. In any event, it 
contributes substantially nothing to a knowledge of the thought of 
Jesus. 

XXXIV. It is not likely that a parable would be contained in one 
document and the application of that parable in another document. 
The parable to which portion XXXIV is attached is very evidently 
drawn from document MK 12:1-12. It seems to be a normal con- 
clusion that the application is the inference of an interpreter of the 
parable. But that interpreter is hardly the original framer of gospel 
MT, for his thought is expressed through portions XXIV, XI, and 
XIV, which contain a view opposed to that in XXXIV. The sub- 
ject is considered more fully on pp. 88-92 and in chap, viii, §6. 

XXXV-XXXVI. It seems beyond doubt that portion XXXV is 
an editorial product, made necessary at the point w^here it is inserted 
by the fact that document MK 13:9-13 had been used by Matthew 



370 THE TEACHING OF JESUS ABOUT THE FUTURE 

as Matt. lo: 17-22 in the construction of his discourse on the mission 
of the disciples in Matt. 9:36 — 10:42. The problem is dealt with at 
length in chap, iv, §4. The portion XXXVI contains, it seems, the 
contribution of Matthew, from prophetic sources, to the dramatia 
element in the description of the coming of the Son of man drawn 
from document MK 13:24-27; the thought seems supplied by Dan. 
7 : 13 and Zech. 12 : 12, as is more fully developed in chap, iv, §8. 

XXXVII. The reference to the "twelve legions of angels," the 
resolve to face death rather than shrink from it in order that Scrip- 
ture might be fulfilled, the accepting as a fixed principle of conduct 
for the disciples of that which the failures of Zealot appeal to the 
sword had taught, all suggest the inquiry whether portion XXXVII 
is more correctly interpreted as an accretion to the sayings of Jesus 
than as the contribution of document M to the narrative of the be- 
trayal and arrest. 

There may now be set down those portions of document M, as else- 
where restored, which the results of preceding studies seem to indicate 
as from some source other than Jesus himself: 

Document M §25 

XXXVIII. enter thou into the joy of thy lord, 
enter thou into the joy of thy lord. 

And cast ye out the unprofitable servant into the outer darkness : there shall be the weep- 
ing and gnashing of teeth. 

Document M §23 

XXXIX. But when the king came in to behold the guests, he saw there a man which had not on a 
wedding-garment: and he saith unto him, Friend, how camest thou in hither not having 
a wedding-garment ? And he was speechless. Then the king said to the servants, 
Bind him hand and foot, and cast him out into the outer darkness; there shall be the 
weeping and gnashing of teeth. For many are called, but few chosen. 

Document M §14 

XL. Beware of false prophets, which come to you in sheep's clothing, but inwardly are raven- 
ing wolves Every tree that bringeth not forth good fruit is hewn down, and cast 

into the fire Many will say to me in that day. Lord, Lord, did we not prophesy 

by thy name, and by thy name cast out devils, and by thy name do many mighty 
works ? And then will I profess unto them, I never knew you : depart from me, ye that 
work iniquity. 

Document M §27 
XLI. Ye serpents, ye offspring of vipers, how shall ye escape the judgement of hell ? 

Document M §i5B 

XLII. He that soweth the good seed is the Son of man; and the field is the world; and the good 
seed, these are the sons of the kingdom; and the tares are the sons of the evil one; and 
the enemy that sowed them is the devil: and the harvest is the end of the world; and 
the reapers are angels. As therefore the tares are gathered up and burned with fire; 
so shall it be in the end of the world. The Son of man shall send forth his angels, and 
they shall gather out of his kingdom all things that cause stumbling, and them that do 
iniquity, and shall cast them into the furnace of fire: there shall be the weeping and 
gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of 
their Father. 

Document M §18 

XLni. So shall it be in the end of the world: the angels shall come forth, and sever the wicked 
from among the righteous, and shall cast them into the furnace of fire: there shall be the 
weeping and gnashing of teeth. 



EXCURSUS 371 

Document M §26 

XLIV. But when the Son of man shall come in his glory, and all the angels \vith him, then shall 
he sit on the throne of his glory: and before him shall be gathered all the nations: and 
he shall separate them one from another, as the shepherd separateth the sheep from 
the goats: and he shall set the sheep on his right hand, but the goats on the left 
Then shall the King say unto them on his right hand. Come, ye blessed of my Father, 
inherit the kingdom prepared for you from the foundation of the world: for I was 
an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a 
stranger, and ye took me in; naked, and ye clothed me: I was sick, and ye visited 
me: I was in prison, and ye came unto me. Then shall the righteous answer him, 
saying. Lord, when saw we thee an hungred, and fed thee? or athirst, and gave thee 
drink ? And when saw we thee a stranger, and took thee in ? or naked, and clothed 
thee? And when saw we thee sick, or in prison, and came unto thee? And the King 
shall answer and say unto them. Verily I say unto you. Inasmuch as ye did it unto 
one of these my brethren, even these least, ye did it unto me. Then shall he say 
also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which 
is prepared for the devil and his angels: for I was an hungred, and ye gave me 
no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took 
me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me 
not. Then shall they also answer, saying, Lord, when saw we thee anhungred, or 
athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee ? 
Then shall he answer them, saying. Verily I say unto you. Inasmuch as ye did it not 
unto one of these least, ye did it not unto me. And these shall go away into 
eternal punishment: but the righteous into eternal life. 

The sayings under portion XXXVIII are detected as accretions 
by the comparison of document M §25 with document P §64;^ those 
of portion XXXIX, by the comparison of document M § 23 with 
document P §43.^ The portions XXXVIII and XXXIX are addi- 
tions to two parables. By the comparison of document M §14 with 
document G §§15, 16, it is found that the portions in XL are accre- 
tions. ^ That portion XLI is not to be regarded as the fate originally 
forecast by Jesus for the scribes and Pharisees, is determined by the 
comparison of document M§27 with document PliS.'^ The por- 
tions XL and XLI are additions to two discourses. The study of the 
purpose of the discourse in parables on ''the mystery of the kingdom 
of God," as revealed by documents P, MK, and M, results in the 
conclusion that the intended purpose is not only not attained but is 
frustrated if the expositions in portions XLII and XLIII are accepted 
as explicative of the thought of the parables to which they are at- 
tached. ^ That portion XLIV, that is, document M §26, was framed 
with a definite and ascertainable aim by the early community seems 
to be the outcome of the study of the paragraph as a whole. ^ 

It will have been observed that the above Matthaean portions 
I-XLIV fall into certain natural groups, of which the scope and con- 
tent may be stated somewhat as follows : 

* See pp. 27-29. 4 See pp. 32-35. 

2 See pp. 29, 30. 5 See chap, v, §6. 

3 See pp. 24, 25 and chap, v, §2. ^ See chap, v, §7. 



372 THE TEACHING OF JESUS ABOUT THE FUTURE 

1. Editorial introductions or transitions: II, III. 

2. Editorial expansions: V, VI, IX, XII, XV, XXXVI. 

3. Editorial rewriting with freedom: XVI, XX, XXIV, XXVII, 
XXXV. 

4. Editorial appeal to Scripture: X, XIX. 

5. Sayings showing the more original form of the document 
employed: VII, and perhaps also IV. 

6. Definitions of the limits of the mission by the framer of gospel 
MT: XI, XIV, XXIV. 

7. Definition of the limits of the mission by a later editor :^ XXXIV. 

8. Application of parables different from that in the documents: 
XXIX, XXXIV. 

9. Proverbs inserted because of their applicability: XIII, XVII. 

10. Strong condemnation of the Pharisees: XXI, XLI, XXIII. 

1 1 . Exalted estimates of Jesus : I, XIX, XXXVII. 

12. The day of judgment: XXII, XXXII, XL, XLII, XLIII, 
XLIV. 

13. The notion of angels: XXVIII, XXXVII. 

14. The belief in a dread eschatological fate: XXXVIII, XXXIX, 
XL, XLI, XLII, XLIII, XLIV. 

15. Sayings to the discredit of the Gentiles: III, XXX. 

16. Warnings against false prophets: XXXV, XL. 

17. Sayings in exaltation of Peter or the Twelve: XXV, XXX. 

18. The church: its activities, prerogatives, functions, standards, 
and institutions: (a) its foundation rock, XXV; (b) its judicial 
functions, XXV, XXX; (c) its prerogatives, XXX; (d) its standards 
or basis of election, XXXIX ; (e) the treatment of its representatives, 
XLIV; (/) celibacy, for those "able to receive it," XXXI; (g) bap- 
tism, for those who would "fulfil all righteousness," I; (h) its limits, 
XXXIV. 

19. Sayings or narratives of such a character that they could form 
independent units in documentary or oral transmission: VIII, 
XVIII, XXVI, XXXIII. 

I As to the origin of another saying of similar content (Matt. 24:14), see 
chap, iv, §4. 



INDEX OF BIBLICAL REFERENCES 



INDEX OF BIBLICAL REFERENCES 

§1. THE SYNOPTIC GOSPELS 

Passages in the Synoptic Gospels are referred to on the pages in the body of this 
work under one or other of three forms, namely: (i) by chapter and verse, as Luke 
17:22-37; (2) by document and section, as P §60; (3) by exhibit and portion, as portion 
A, B, and the like, of some preceding exhibit of synoptic material — for example, on p. 67 
"portion A" refers to that part of the exhibit on p. 64 lettered A, which is Luke 17:22, 
a part of document P §60. Hence Luke 17:22 is indexed here as appearing on p. 67, 
though one will not find, on turning to p. 67, a chapter and verse reference to Luke 
17:22. 

Where the second form is used in the body of the work, the fact is recorded in the 
following index by inserting the documentary reference after that of chapter and verse. 
When a whole section of a document is intended, it is preceded by the equality sign 
( = P §60); absence of this sign indicates that the verse or verses indexed cover only a 
part of that section (P §60). 

Matthew page Matthew page 

2:1 104 5:22 (M §4) 263-65 

3 104 25,26 (=P§34) 12 

16 104 27-30 (=M§5) 12,26,27,259-62,271 

22 104 31,32 (P §52) 12 

3:1-6 (MK§iB-G) 10 31 362,365 

1,2 85-87,301-6 32 46 

5 85 33-37 (=M§6) 12 

7-12 ( = G§iBDE) 10,20,21 34.35 (M §6) 276 

7 10 38-48 (M§§6-8) 12 

11 5 38-41 ( = M§7) 24 

13-17 (MK§2) 10 42 ( = G§i2C) 12 

14,15 362,364 43-48 ( = M§8) 24 

4:1-11 10,117 45 (M §8) 278-80 

4 10 48 (M §8) 278-80 

11& (=MK§3B) 6,10 6:1-18 (M §§9-12) 13 

12-17 (=MK§4) 10 I (=M§9) 284 

12 (MK §4) 10,301-6 7, 8 13 

13 ( = G§7) 10 7 362,365 

14-16 10 9-13 (=P§i3) 13 

17 (MK§4) 10,86,301-6 9 (P §13) 278-80 

18-22 (=MK§5) TO 10 (P§i3) 277 

23-25 ( = G §9) 7, II job, 13b 362, 365 

23 (G §9) II 14,15 278-81,284 

5:1-10 (=M§i) 11,23 14 13,146 

4-9 (M§i) 288,289 15 13,362,365 

10 288 19-34 13 

11,12 ( = G§ioB) II 19-21 (=P §26) 13, 61-63, 285, 286, 312-14 

13-24 (=M§§2-4) 12 22,23 (=P§T7B) 13 

13 (=M§2A) 35,36 24 (=P§48) 13 

14-16 (=M§2B) 36,284 25-33 (=P§24) 13,61-63 

15 23X 26 (P §24) 276,278-80 

17-20 ( = M§3) 35 31-34 312-14 

17,18 (M§3) 36 32 (P§24) 278-80 

18 (M §3) 61,275,292,293 34 61-63,362,365 

21,22 (M §4) 256,257 7:1,2 (G §13) 13 

375 



376 



THE TEACHING OF JESUS ABOUT THE FUTURE 



Matthew 
7:2 

3-5 

6 

7-1 1 

9-1 1 

II 

12 

12a 

126 

13, 14 

15-23 

15 

19, 20 

19 

21-23 
21 
22, 23 

24-27 
28, 29 
8:1 
2-4 
5-10 
II, 12 

13 
14-16 

17 
18 

19-22 
23-27 
28-34 
28 
29 
9:1 
2-17 

130 
18-26 
18, 19 
20-22 
27-34 
35 — 10: 
35—10: 
35 
36 

37—10: 
10: 1 
5,6 
8b 

IS 

166 

17-42 

17-23 

17-22 

18 

i8b 

22b 

23 



PAGE 
231 

( = G§I4C) 13 

362, 365 

= P§i5) 13 

P§I5) 278-82 

53 



= G§i2D) 13 

13, 362, 365 

=M §13) 13, 266, 270 

= M §14) 13, 24, 25, 216-21 

M §14) 24, 25, 216, 217, 219, 

220, 370, 371 

M §14) 216, 217 

M §14) 24, 25, 263-65, 370, 371 

M §14) 309, 310 

M §14) 214, 278-80 

M §14) 24, 25, 216-220, 290, 

29i> 370, 371 

= G§i7) 14 

14 



14 

= MK§ioA) 14 

= G§i8AB) 14 

= P §40). . .14, 56, 57, 291, 310, 311 

= G§i8C) 14 

= MK§7B) 14 

14 



MK§25A) 14 

P§2) 15 

= MK§25B) 14 

= MK§26) 15 



15 

87, 88, 263, 264 

MK §27) 15 

= MK §§11-13) 15 

362, 365 

(=M§28) 15 

16 

16 

16 



42. 



•43 



16 89, 90 

( = MK§3o) II, 16 

16, 19 

160 16 

(MK§3iA) II, 16 

16, 90, 343, 362, 366 

362, 366 

59. 247 

362, 366 

17. 90 

140-49 

203 

344 

149 

147-49 

17, 90, 91. 143-45, 

308, 343, 345, 362, 366 



Matthew page 

10:240,250 (G §146) 17 

25b 362, 366 

26-33 203 

26 231 

28 (P §20) 58, 59, 258, 259, 267 

32, 33 (P §20).. 63, 64, 204, 208, 215, 278-81 

33 80 

34-36 203, 204 

36 362, 366 

37-39 203, 204 

37,38 (P§44B) 17 

37 60 

39 204 

40 71, 73, 146, 204 

41 362, 366 

42 71, 75, 146, 243 

ii:i 17 

2-19 ( = G §20) 17 

12, 13 (P §50) 17 

14 17 

20 17 

21-24 ( =P §5) 17, 60, 246, 247 

22 246 

23, 24 246 

25-27 (=P§8) 17 

28-30 362, 366 

12:1-21 (=MK §§14-16) 18 

5-7 362, 367 

11, 12a 18, 362, 367 

22-45 18, 19 

22-32 39 

23a 19 

24 19 

28 53 

31, 32 254-56 

32 (=P §21) 19, 57 

33-37 218-21 

34 219-21 

34a 362, 367 

36, 37 219-21, 362, 367 

38 19 

39, 40 57, 58 

39 79 

40 18 

41, 42 247, 248 

43-45 S8 

45 79 

45b *. 19 

46-50 (=MK §19) 19 

50 278-80 

13:1-53 19, 227, 228 

12, 13 231 

24-30 (=M §i5A) 228, 232 

31, 32 228 

36 19 

37-43 ( = M §156) 51, 226-35, 370, 371 

37, 38 (M §15) 312-14 

39, 40 234, 255 

40-42 (M §15) 263-65 



INDEX OF BIBLICAL REFERENCES 



377 



Matthew 



PAGE Matthew 



PAGE 



13:41-43 CM §15) 312-14 

41 239 

42 234 

44 (=M §16) 322 

45, 46 (=M §17) 322 

47.48 (M§i8) 233 

49, 50 (M §18) 51, 226-35, 264, 26s, 370 

49 239, 255 

51, 52 (=M §19) 230, 317 

54-58 (=MK§29) 19 

14:1-12 (=MK §32) 19 

3 (MK§32C) 10 

13-23 (MK §33) 19 

15 : 12-14 363, 368 

23. 24 363, 368 

24 88-92, 343, 345 

16:2, 3 (P §33) 276 

4 40, 79 

13-20 329-32 

17-19 329-32, 363, 368 

18 265, 266 

19 313-IS 

24-28 324-26 

25 92 

27 79, 80, 215 

28 81, 82, 215, 233, 343, 345 

17:20 47 

24-27 363, 368 

18: 1-35 68, 99 

1-22 69-71 

3 78, 146 

4 72, 363, 368 

5, 6 17 

7 76 

8, 9 260-64 

9 309, 310 

10-14 76-78 

10 363, 368 

12, 13 76, 78 

14 267, 363, 368 

15-22 334-39 

15 77 

16-20 334-39. 363. 368 

17 330 

18 337,338 

19.20 338 

35 (M §20) 283 

19:9 12, 46 

10-12 363, 369 

17 270 

27-29 93-95. 221-25 

27^ 94 

28 94, 95, 222-25, 238, 363 

29 , 162 

20: 1-16 ( =M §21) 224, 330 

22, 23 44, 203 

21 : 14-16 364, 369 

18-22 18 

20-22 13 



21 : 28-32 ( = M §22) 321 

31b, 32 ( = M §22B) 200 

33-42 321 

43 91. 92, 321, 344. 364, 369 

45 344 

22 : i-io , 120 

2-14 ( = M §23) 29, 30, 202, 321 

7 29, 30 

11-14 (M §23). 30, 370, 371 

14 (M§23) 198 

23-32 251-53 

30 95. 96 

34-40 13 

23:1-33 (=M §27) 32-35 

2. 3 35 

8-12 (M §27) 224, 330 

8-10 (M §27) 283 

15 262, 263 

22 (M §27) 276 

29-33 (M §27) 225, 226 

32, 33 (M §27) 35, 225, 226 

33 (M §27) 370, 371 

34-39 120 

34-36 34. 123 

37-39 (=P §426) 34 

24:1-3 139, 140 

3 67, 234, 255 

3^ 139 

4, 5 161-65 

6-8 165-70 

9-14 140-49 

9-13 17 

9 344 

9* 149 

10-12 145-47. 199, 364. 369 

13 147-49 

14 144. 145. 312-14, 343 

15-22 150-54 

15 151 

17, 18 64-67 

206 151 

23-28 64-67 

23 154-61 

24-28 161—65 

24 163, 164 

25 164 

26-28 187 

26 66, 162, 163 

27 67 

20-31 170-73 

30a 171, 364, 370 

3iffl 172, 173 

32-36 179-81, 187 

32, 33 312-14 

36 180 

37-41 64-67, 187 

37 67 

39 67 

42 185-200 



378 



THE TEACHING OF JESUS ABOUT THE FUTURE 



Matthew page 

24:43-51 43 

43,44 (=P§28) 31, 187, 188 

45-51 55. 56, 187-04 

45-5ia (=P §29) 31 

51 188, 193 

25 : 1-30 236 

1-13 ( = M §24) 31, 187-202 

I, 2 (M §24) 3^2-14 

la 207, 210 

ib-i2 207 

10-12 (M §24) 289, 290 

13 196, 207, 210 

14—30 ( = M §25). .27-29, 187-202, 208, ao9 

14 (M §25) 201 

216, 23b 28, 29, 209, 210, 370, 371 

29 (M§25) 48 

30 (M §25)... 28, 29, 209, 210, 370, 371 
31-46 ( = M §26) 51, 235-45, 371 

31 237, 238 

32, 33 • 238 

34 (M §26) 230, 309, 310 

Mark page 

1:1 (=MK§iA) 10 

26 (=MK§iC) 10 

4 85-87, 301-6 

7,8 (=MK§iH) 5, 20, 21 

12, 13 117 

13c ( = MK§3B) 6 

14, 15 ( = MK §4) 21, 301-6 

15 86, 98 

16-20 ( = MK §5) 6, 22 

21-39 ( =MK §§6-9) : . . . .6 

21-28 (=MK§6) 11,14 

29-34 ( = MK§7) 14 

34 (=MK§7C) 14 

35-38 (=MK§8) 14 

39 ( = MK§9) 6 

2:1-12 (=MK §11) 14 

3:4 (MK§is) 44 

5 (MK§i5) 18 

6 105 

7_i2 (=MK§i6) 7 

II, 12 (=MK§i6C) 18 

13-19 ( = MK §17) 7 

20-30 (=MK §18) 7 

20, 21 ( =MK §i8A) 18 

22-30 (MK §18) 38, 39 

27 ( = MK§i8D) 18 

28, 29 ( =MK §i8E) 7, 42, 254-56 

31-35 (MK §19) 39 

35 279 

4; 10 228 

II (MK §2oA) 230 

12a (=MK §2oB) 230 

I2C (=MK §2oC) 231 

18, 19 255 

21-24 ( = MK §2iAB) 231 

21-240 (=MK §2iA) 41, 230 



Matthew page 

25:40 239, 244 

41 (M §26). . . .240, 264, 265, 309, 310 

45 244 

46 (M §26) 240, 271 

26:20 339 

26-29 323, 324, 339 

29 82, 83 

31-35 332 

32 347 

52-54 364, 370 

64 83-85 

27:44 273 

62-66 345, 346 

28:7 347 

9. 10 346 

11-15 346 

16 347 

18-20 342, 345, 346, 349-52 

20 255 

206 147 



Mark 

4:21 
22-24 
23-25 
25 

26—32 
26-29 
26-28 
30-32 
32 

33. 34 
34b 
35-41 

5:1-7 
6,7 
7 

8-10 
15, 16 
18-20 
20 
29-31 

34 

6 : i-6a 

66 

7-13 
7-1 1 
II 

12, 13 
17-29 
17, 18 
30, 31 
34 

7:27 

8:11, 12 
14-17 
27-30 
29 



PAGE 
36 

MK§2i) 317 

MK §21) 22, 23 

=MK §2iC) 48, 230, 231 



= MK §22) 19, 228, 319 

MK§22) 8 

= MK §23) 8, 44, 200, 201, 319 

MK§23) 276 

= MK§24) 8 

= MK§24B) 228 

= MK§25) 14 

= MK§26A) 15 

87,88 

263, 264 

= MK§26B) :...i5 

= MK§26D) 15 

= MK§26F) IS 



105 

= MK§28C) 16 

148 

= MK §29) 6 

= MK§3o) 16 

= MK§3i) 16 

= MK§3iA) 37,308 

247 



= MK§3iB) 17,89 

= MK§32C-E) 6 

los 



= MK§33A) 19,89 

= MK§33C) 16,19 

88-92, 343 

40, 171 

40 

329 

162 



INDEX OF BIBLICAL REFERENCES 



379 



Mark page 

8:31-37 331 

34 — 9:1 92, 324-26 

34-37 '. 80, 204, 268 

34 45 

35-37 47 

35 66, 92 

38, 9:1 204, 215 

38 41, 42, 45. 47, 63, 70, 80, 98, 204 

9:1 41, 42, 81, 82, 98, 233, 305, 326 

13 17 

29 47 

33-50 67-78, 99, 242 

33-35 224, 330 

36-50 52 

37-42 17 

37 38, 68, 72, 73, 75, 76, 204 

37^ 146 

38-40 68, 73, 74 

41-49 73 

41 68, 146, 243 

42-48 26, 27, 260-62 

42 .46, 68, 74, 75 

43-49 263, 264 

43-48 68, 73, 74, 78 

43 26 

47, 48 309, 310 

48 261, 262 

49 68, 74, 78 

50 35, 36, 68, 74 

10:1 9 

2—12 9, 46 

II, 12 45, 46 

11 12 

15 69, 72, 146 

17-31 271 

18, 19 270 

21 287 

23 297 

28-31 224 

28-30 93-95, 221-25 

29, 30 256 

29 162 

30b 93 

31 9, 44, 292 

35-45 9, 223, 224, 330 

38-40 203 

38, 39 43, 44 

39, 40 331 

42-45 222-225 

46 8 

52 148 

II : 20-23 46, 47 

25 13, 146, 278-81 

26 281 

30 277 

12:1-11 120, 321 

9 108 

12 321 

13-17 105 

13 los 



Mark page 

12:18-27 251-53 

25 95, 96, 277 

31 13 

38-40 32-35 

13:1-37 137 

1-32 181-85 

1-4 139, 140 

1,2 108, 205 

3, 4 205 

4 234, 25s 

5, 6 161-65, 187, 206, 210, 308 

6a 183, 206, 2x0 

7, 8 165-70, 205 

86 183, 205, 210 

9-13 17, 43, 93, 140-49, 202, 203 

9-i3a 207, 208, 210 

9 162 

10 142-44, 207, 210 

11 42, 43, 175, 187 

136 147-49, 183, 184, 208, 209 

14-20 108, 123, 150-54 

14-19 205 

14b 205, 210 

15, 16 ..48, 49, 64-67, 153, 173-79, 184, 205 

18 151 

20 152, 164, 185, 198, 206, 210 

21-23 64-67, 187, 206, 210 

21 48, 154-61, 163, 165, 173-79, 184 

22,23 161-65, 184, 185 

22 198 

24-27 170-79, 196,206,245 

24 172 

24<i, 25 177, 178 

26, 27 245 

27 172, 185, 198, 239 

28-32 179-81 

28-31 207 

28, 29 312-14 

31 275, 293 

32 181, 183, 196, 207, 277 

32a 207, 210 

33-37 185-200 

33, 34 208 

34 190-94 

34<^ 194 

35-37 207 

35, 36 195-200 

14:9 345 

17 339 

22-25 323 , 324, 339 

25 82,83 

27-31 332 

61, 62a 162 

62 83-85, 98 

15:7. 106, 113 

32 273 

39 106 

16:17, 18 340, 341 

17 162 



38o 



THE TEACHING OF JESUS ABOUT THE FUTURE 



Luke 
1:3 

5 
2: 1, 2 

41-50 
3:1-6 

1, 2 

2, 3 
7-17 
7-9 

9 

10-20 
16, 17 
16 

18, 19 

19, 20 

21, 22 
23-38 

4:1-13 
14-310 
14-220 
16-30 
31&-44 

25 

5:1-11 
12 — 6: 19 

6: 12-16 
15 

17-19 
20-49 
20—23 

20, 21 
20 
21 

22, 23 
24-26 
27-36 
34 
35 
35a 
36 

37, 38 
39, 40 
40 

43-46 
43 
446-46 

45 
46 

47-49 
7:1—8:3 

21 

28 

29, 30 

SO 
8:4-18 

12 

18 

19-21 

21 



PAGE 

103 

103, 104 

• 103, 104 

ti3 

( = G§iA) 5 

103, i04 

85-87,301-6 

= G §iB-E) 20, 21, 85 

= G §iB) 5, 232 

G §iB) 216 

= G§iC-F) 5 

= G §iDE) 232 

= G §iD) 5, 20 

= G §iF) 8 

6 

6 

= G §3) 6, 25, 26 

= G§4) 6,117 

= G§§5-7) 6 

= G §§5, 6A) 21, 301-6 

= G§6) 8 

= MK§§6-9) 6 

G §6B) 276 

= G §8) 6, 7, 22 

= MK §§10-17) 7 

= MK§i7) 7 

los 

= MK§i6) 7 

G §§10-17) 7 

= G §10) 23 

= G §ioA) II 

G §10) 305 

G §10) 288, 289 

= G §ioB) II, 288, 289 

= G §11) 288, 289 

= G §12) 12, 24 

= G §X2F) 12 

G §12) 279 

= G §i2H) 12 

G §12) 279 

= G §13) 22, 23 

= G§i4AB) 13 

= G§i4B) 17 

G §§15, 16) 216-21 

G §15) 216, 217 

G §§15, 16) 24, 25 

G §15) 216, 217 

= G §16) 279,309,310 

= G §17) 217 

= G §§18-22) 7 

= G §2oB) 17 

G §2oC) 305, 306 

= G §2oD) 17 

148 

= MK §§20, 21) 7 



23 

= MK§i9) 7 

7 



Luke 
8:22 — 9: 17 

28 

50 
9:7-9 

18-21 

23-27 

24 

26, 27 
26 

27 

46-50 

48c 

49, 50 

5T 

58 
10: 1 

2-12 

8-1 1 

10-12 

12 

13-15 

15 

16 

17-20 

18 

21 

25 

28 
I I : 2-4 

2 

5-8 

9-13 

11-13 

13 

14-23 

16 

20 

21, 22 

24-26 

27, 28 
29, 30 
29 

3T, 32 
33 

36 

37-52 
47-51 
49-51 
53-12:: 
12: 1 
2-9 
2, 3 
2 

4, 5 
8,9 
9 
10 
II, 12 



PAGE 

(=MK §§25-33) 8 

87, 88, 263, 264 

148 



329 

.324-26 
92 



•■ -215 

• 79, 80 
.81, 82 
....69 
....72 
■ • • • 73 



§i)... 
§2)... 

P§3)- 
P§4). 
§4)--- 



276 

37 

37 

■307, 308 
247 



§4) 

§4) 59, 247 

P §S) 60, 246, 247 

§5) 266, 276 

P §6) 38, 203, 204 

P §7) 17, 341, 342 

§7) 



276 

§8) 276 

§10) 270 

§10) 270 

P§i3) 278 

§13) 279, 326 

P§I4) 198 

P§i5) 198 

§15) 278-82 

53 



§16) 38, 39 

P §i6C) 40, 171 

§i6F) 53. 307 

P§i6G) 18 

§16) S8 

P §i6J) 7, 19, 39 

§16) 40, 57, 58 

P§i6K) 171 

247, 248 

P§i7A) 13,36 

P§i7C 13 

P§i8) 32-35 

§18) 225, 226 

35, 120, 123 

P §19) 40 



40 

= P §20)... 42, 43, 93, 203, 208, 210 

P §20) 41 

P §20) 4, 317 

P §20) 58, 50, 257, 258, 267, 268 

P §20). . . .41, 42, 63, 64. 215, 278-81 
80 



= P §21) 39, 42, 57, 203, 254-56 

= P §22) 42, 43, 140-49, 175. 

187, 190, 203 



INDEX OF BIBLICAL REFERENCES 



381 



Luke 
12:15 
21 

22-31 
24 

29-34 
30 
32 

33, 34 
35-38 
39> 40 
41-46 
41 

42-46 
45. 46a 
47, 48 
48 

49- 50 
51-53 
54-56 
13:1 
2, 3 
3 

4, 5 
5 

6-9 
18, 19 

19 

20, 21 

20 

22 

23-27 

26 

28, 29 

28 

29 

30 

31, 32 

31 

34, 35 
14:3, 4a 

12-14 
14 

15-24 
16-24 

25-27 

26, 27 

26 

34, 35 
15:4-7 

4-6 

18, 21 
16:8 

9 

13 

14 

16 

17 

18 

19-31 



PAGE 

P §23) 270 

P §23) 286, 287 

= P§24) 61-63 

p §24) 279 

p §§24-26) 312-14 

p §24) 279 

= p §25) 61-63, 190 

= p §26) 61-63, 190 

= p §27) 31, 187-200 

= P§28) 43, 187, 188, 197 

= P §29) 43 

= P §29A) 197 

= P§29B) 55, 56, 187-94 

194 



= P §30) 44, 188-94 



193 

= P §31) 43, 44, 190, 208, 210 

= P §32) 190, 203, 208, 210 

= P §33) 155, 276 

105, 107, 113 

T07 

120, 123 

107 

120, 123 

108 

(=P §37A 44, 200, 201, 228, 319 

(P§37) 276 

(=P§37B) 200, 201, 228, 320 

4, 9 

(=P§38) 291 

(=P §39) 31, 289-91 

(P §39) 291 

(=P §40) 56, 57, 291, 310, 311 

(P§4o) 306 

(P §40) 322, 343 

(=P §41) 44, 291 

105 

114 

120 

P§43) 44 

= P§43C) 253 

P§43C) 251 

P §43) 29, 30, 120 

P §43^) 202, 321 

P §44) 45 

= P§44B) 203, 268 

P§44) 60 

= P §45) 35, 36 

70, 71 

P §46) 76, 77 

P§46D) 277 

P §47) 255 

P §47) 272 

P §48) 287, 297 

§49) 287 

P §50) 306 

P §51) 36, 61, 275, 292 

P §52) 45, 46 

P§53) 296-98 



Luke page 

16:22, 23 (P §53) 266 

17:1, 2 (=P §54A) 46, 70 

3, 4 (=P §54B) 71, 334-39 

5,6 (=P§55) 46,47 

7-10 ( = P §56) 224, 330 

II (=P §57) 4, 9 

19 148 

20, 21 (=P §59) 307 

22-37 (=P§6o) 64-67, 99, 173-79, 

183, 238, 245, 246 

22,23 (P §60) 154-61, 206, 211 

22 67, 125, 199 

23 (P §60) 48, 128, 162, 163 

24-37 130-35 

24-35 206, 211 

24 (P §60) 276 

25 65, 66, 130, 131, 206, 210 

28, 29 66 

29 (P §60) 277 

31 (P §60) 48, 49, 150-54 

32 66 

33 (P §60).. 47, 65, 66, 130, 131, 206, 210 
34-37 (P §60) 238, 296 

37 206 

37a 66, 67 

18:1-8 (=P §61) 198-200 

I (P§6i) 198, 199 

8b 199 

13 (P §62) 277 

19, 20 270 

28-30 93-95, 221-25 

30 44 

35 8 

19:1 (P §63) 3 

9, 10 148 

11-28 (=P §64) 27-29 

II (=P §64A) 189 

12-27 (=P §646) 187-200 

12b 27-29, 193 

14 27-29, 193 

15a 27-29 

15^ 193 

26 (P§64) 48 

27 28, 29, 193 

28 (=P §640 4, 9, 189 

42-44 108 

42 119 

43, 44 123 

44c 119 

20:27-38 251-53 

34, 35 95, 96, 252 

36 252 

38 252 

21 : 5-7 139, 140 

8 161-65, 308 

86 161, 165 

9-12 165-70 

lib 166-68 

12-19 140-49 



382 THE TEACHING OF JESUS ABOUT THE FUTURE 

Luke page Luke page 

21:12 162 22:24—30 222—25 

120 211 28-30 222-25,312-14 

14. 15 145-47, 187, 332 30 222-25, 234, 238 

18, 19 147-49. 183, 184, 208, 210, 269 31-34 332 

20-24 150-54 32 223,332-34 

20 151 69 83-85 

21 49 23:2 106,120 

22 151 5 106,120 

23b, 24a 151 14 106, 120 

24 172,344 28-31 109,123 

25-28 170-73,199 31 120 

25^ 26 171 39-43 273-75 

28 171,172 43 273-75 

29-33 17Q-81 46 269 

29-31 312-14 24:13-35 347,348 

31 180, i8t, 202 25-27 348 

34-36 185-200 26 273-75 

22:14-20 339 32 348 

14-19 323,324 34 35 

16 323, 324 . 44-47 348 

18 82,83,323,324 46,47 342,349,351 

19, 20 339, 340 

§2. OTHER NEW TESTAMENT REFERENCES 

John 11:47-50 120 I Cor. 12:3 10 

Acts 2:1-36 178 I Thess. 5:1-6 197 

2:17 178 I Tim. 4:3 369 

5 : 33-39 127 II Peter 3 : 10-13 294 

5:36 156 III John 244 

7:54 56 Rev. 3:5 342 

21:38 157 5:1 342 

I Cor. 6:1-8 336 12:9, 10 341, 342 

1 1 : 23&-25 340 

§3. OLD TESTAMENT REFERENCES 

Deut. 16:18 257 Dan. 7:13 370 

30:4 176 Joel 2:1, 2, 10, II, 28, 20, 30, 31 178 

Ps. 31:5 269 Amos 8:9 177 

Isa. 13:9,10 177 Zeph. 1:14-16 178 

27:12, 13 173, 176 Zech. 2:6 176 

34:4 177 12:11, 12 171 

66:24 262 12:12 370 



ooa 



DOCUMENT MK 



DOCUMENT MK 



§1 The beginning of the gospel 

A of Jesus Christ, the Son of God. 

B Even as it is written in Isaiah 
the prophet, 

C Behold, I send my messenger 
before thy face, 
Who shall prepare thy way; 

D The voice of one crying in 
the wilderness, 
Make ye ready the way of the 

Lord, 
Make his paths straight; 

E John came, who baptized in the 
wilderness and preached the 
baptism of repentance unto re- 
mission of sins. 

F And there went 

out unto him all the country of 
Judaea, and all they of Jerusa- 
lem; and they were baptized of 
him in the river Jordan, confess- 
ing their sins. 

G And John was 

clothed with camel's hair, and 
had a leathern girdle about his 
loins, and did eat locusts and 
wild honey. 

H And he preached, 

saying. There cometh after me 
he that is mightier than I, the 
latchet of whose shoes I am not 
worthy to stoop down and un- 
loose. I baptized you with 
water; but he shall baptize you 
with the Holy Ghost. 

§2 And it came to pass in those 
days, that Jesus came from 
Nazareth of Galilee, and was 
baptized of John in the Jordan. 
And straightway coming up out 
of the water, he saw the heavens 
rent asunder, and the Spirit as a 
dove descending upon him: and 
a voice came out of the heavens, 
Thou art my beloved Son, in 
thee I am well pleased. 

§3 And straightway the Spirit 
driveth him forth into the wilder- 

A ness. And he was in the wilder- 
ness forty days tempted of 
Satan; and he was with the 
wild beasts; 

B and the angels min- 

istered unto him. 

§4 Now after that John was de- 
A livered up, Jesus came into 

Galilee, 
B preaching the gospel of 

God, and saying. The time is 
fulfilled, and the kingdom of 
God is at hand: repent ye, and 
believe in the gospel. 

§5 And passing along by the sea 
of Galilee, he saw Simon and 
Andrew the brother of Simon 
casting a net in the sea: for they 
were fishers. And Jesus said 
unto them. Come ye after me, 
and I will make you to become 
fishers of men. And straight- 
way they left the nets, and fol- 
lowed mm. And going on a 
little further, he saw James the 
son of 2^bedee, and John his 
brother, who also were in the 
boat mending the nets. And 
straightway he called them: 
and they left their father Zebe- 
dee in the boat with the hired 
servants, and went after him. 

§6 And they go into Caper- 

A naum; 

B and straightway on the 

sabbath day he entered into the 
synagogue and taught. 

C And they 

were astonished at his teaching: 
for he taught them as having 
authority, and not as the scribes. 

D And straightway there was in 
their synagogue a man with an 
unclean spirit; and he cried out, 
saying. What have we to do with 
thee, thou Jesus of Nazareth? 
art thou come to destroy us ? I 

§i=MKi:i-8 
§2=MK 1:9-11 
§3=MK 1:12, 13 



know thee who thou art, the 
Holy One of God. And Jesus 
rebiiked him, saying. Hold thy 
peace, and come out of him. 
And the unclean spirit, tearing 
him and crying with a loud voice, 
came out of him. And they 
were all amazed, insomuch that 
they questioned among them- 
selves, saying, What is this? a 
new teaching ! with authority he 
commandeth even the imclean 
spirits, and they obey him. 
E And 

the report of him went out 
straightway everywhere into all 
the region of Galilee round 
about. 

§7 And straightway, when they 
A were come out of the synagogue, 
B they came into the house of 
Simon and Andrew, with James 
and John. Now Simon's wife's 
mother lay sick of a fever; and 
straightway they tell him of her: 
and he came and took her by the 
hand, and raised her up; and 
the fever left her, and she min- 
istered unto them. 

And at even, when the sun did 
set, they brought unto him all 
that were sick, and them that 
were possessed with devils. And 
all the city was gathered together 
at the door. And he healed 
many that were sick with divers 
diseases, and cast out many 
devils; 
C and he suffered not the 

devils to speak, because they 
knew him. 

§8 And in the morning, a great 
while before day, he rose up and 
went out, and departed into a 
desert place, and there prayed. 
And Simon and they that were 
with him followed after him; 
and they found him, and say 
unto him. All are seeking thee. 
And he saith unto them. Let us 
go elsewhere into the next 
towns, that I may preach there 
also; for to this end came I 
forth. 

§9 And he went into their syna- 
gogues throughout all Galilee, 
preaching and casting out devils. 

§10 And there cometh to him a 
leper, beseeching him, and kneel- 
ing down to him, and say- 

A ing unto him, If thou wilt, thou 
canst make me dean. And 
being moved with compassion, 
he stretched forth his hand, and 
touched him, and saith unto him, 
I will; be thou made dean. And 
straightway the leprosy departed 
from him, and he was made 
dean. And he strictly charged 
him, and straightway sent him 
out, and saith unto him. See 
thou say nothing to any man: 
but go thy way, shew thyself to 
the priest, and offer for thy 
cleansing the things which Moses 
commanded, for a testimony 
unto them. 

B But he went out, 

and began to publish it much, 
and to spread abroad the matter, 
insomuch that Jesus could no 
more openly enter into a city, but 
was without in desert places: 
and they came to him from every 
quarter. 

§11 And when he entered again 
into Capernaum after some days, 
it was noised that he was in the 

A house. And many were gathered 
together, so that there was no 
longer room for them, no, not 
even about the door: and he 
spake the word unto them. 

B And 

they come, bringing unto him 



a man sick, of the palsy, borne 
of four. And when they could 
not come nigh unto him, for the 
crowd, they uncovered the roof 
where he Was: and when they 
had broken it up, they let down 
the bed whereon the sick of the 
palsy lay. And Jesus seeing 
their faith saith unto the sick of 
the palsy. Son, thy sins are for- 
given. But there were certain 
of the scribes sitting there, and 
reasoning in their hearts, Why 
doth this man thus speak? he 
blasphemeth: who can forgive 
sins but one, even God? And 
straightway Jesus, perceiving in 
his spirit that they so reasoned 
within themselves, saith unto 
them. Why reason ye these 
things in your hearts ? Whether 
is easier, to say to the sick of the 
palsy. Thy sins are forgiven; or 
to say. Arise, and take up thy 
bed, and walk ? But that ye may 
know that the Son of man hath 
power on earth to forgive sins 
(he saith to the sick -of the palsy), 
I say unto thee, Arise, take up 
thy bed, and go unto thy house. 
And he arose, and straightway 
took up the bed, and went forth 
before them all; insomuch that 
they were all amazed, and 
glorified God, saying. We never 
saw it on this fashion. 

112 And he went forth again by 
the sea side; and all the multi- 

A tude resorted unto him, and 
he taught them. 

B And as he 

passed by, he saw Levi the son 
of Alphaeus sitting at the place 
of toll, and he saith unto him, 
Follow me. And he arose and 
followed him. And it came to 
pass, that he was sitting at meat 
in his house, and many publicans 
and sinners sat down with 
Jesus and his disciples: for 
there were many, and they fol- 
lowed him. And the scribes 
of the Pharisees, when they saw 
that he was eating with the sin- 
ners and publicans, said unto 
his disciples. He eateth and 
drinketh with publicans and 
sinners. And when Jesus heard 
it, he saith unto them. They 
that are whole have no need of a 
physician, but they that are sick : 
I came not to call the righteous, 
but sinners. 

§13 And John's disciples and the 
Pharisees were fasting: and 
they come and say unto him. 
Why do John's disciples and the 
disciples of the Pharisees fast, 
but thy disciples fast not ? And 
Jesus said unto them, Can the 
sons of the bride-chamber fast, 
while the bridegroom is with 
them ? as long as they have the 
bridegroom with them, they can- 
not fast. But the days will 
come, when the bridegroom shall 
be taken away from them, and 
then will they fast in that day. 
No man seweth a piece of un- 
dressed cloth on an old garment : 
else that which should fill it up 
taketh from it, the new from the 
old, and a worse rent is made. 
And no man putteth new wine 
into old wine-skins: else the 
wine wiU burst the skins, and the 
wine perisheth, and the skins: 
but they put new wine into fresh 
wine-skins. 

§14 And it came to pass, that he 
was going on the sabbath day 
through the cornfields; and his 
disciples began, as they went, 
to pluck the ears of corn. And 
the Pharisees said unto him, 
Behold, why do they on the sab- 
bath day that which is not law- 



§4 = MK 1:14,1s 
§S=MK 1:16-20 
§6 = MK 1:21-28 



§7=MK 1:29-34 
§8 =MK 1:35-38 
§9 = MK 1:39 



§io = MK 1:40-45 
§11 =MK 2:1-12 
§i2=MK 2:13-17 



ful? And he said unto themj 
Did ye never read what Davi^ 
did, when he had need, and wa: 
an hungred, he, and they thai 
were with him ? How he enterel 
into the house of God whe^j 
Abiathar was high priest, an| 
did eat the shewbread, whicl| 
it is not lawful to eat save for thi 
priests, and gave also to then 
that were with him? And hi 
said unto them. The sabbatl 
was made for man, and not mai 
for the sabbath: so that the Soi 
of man is lord even of th 
sabbath. 

§15 And he entered again into th 
synagogue; and there was 
man there which had his han 
withered. And they watche 
him, whether he would heal hir 
on the sabbath day; that the 
might accuse him. And hi 
saith unto the man that had hij 
hand withered. Stand fort 
And he saith unto them. Is 
lawful on the sabbath day to 
good, or to do harm ? to save 
life, or to kill ? But they hel] 
their peace. And when he h; 
looked round about on them wi 
anger, being grieved at the han 
ening of their heart, he saith vmi 
the man, Stretch forth thy ham 
And he stretched it forth: am 
his hand was restored. And tht 
Pharisees went out, and straight 
way with the Herodians too! 
counsel against him, how th' 
might destroy him. 

§16 And Jesus with his disdpl 
withdrew to the sea: andagrei 

A multitude from Galilee foUowei 
and from Judaea, and from Jer 
sal em, and from Idumsea, ai 
beyond Jordan, and about T 
and Sidon, a great multitudj 
hearing what great things 
did, came unto him. 

B And 

spake to his disciples, that a lit 
boat should wait on him becaus" 
of the crowd, lest they shouk 
throng him: for he had healet 
many; insomuch that as man; 
as had plagues pressed upon hin 
that they might touch him. J 

C All 

the unclean spirits, whensoevr 
they beheld him, fell down be 
fore him, and cried, saying 
Thou art the Son of God. Am 
he charged them much that the 
should not make him known. 

§17 And he goeth up into th 
mountain, and calleth unto hin 
whom he himself would: an( 
they went unto him. And he ap 
pointed twelve, that they migh 
be with him, and that he raigh 
send them forth to preach, anc 
to have authority to cast ou 
devils: and Simon he sumamei 
Peter; and James the son 
Zebedee, and John the brothe 
of James; and them he sur 
named Boanerges, which if 
Sons of thunder: and Andrew 
and Philip, and Bartholomew 
and Matthew, and Thomas, ani 
James the son of Alphseus, anc 
Thaddaeus, and Simon tht 
Cananaean, and Judas Iscariot, 
which also betrayed him. 

§18 And he cometh into a house 
And the multitude cometh to 

A gether again, so that they co5i\' 
not so much as eat bread. Ant 
when his friends heard it, thej 
went out to lay hold on him: fo' 
they said. He is beside himself 

B And the scribes which camt 
down from Jerusalem said, H< 
hath Beelzebub, and, By the 
prince of the devils casteth he oui 
the devils. 

§i3=MK 2:18-22 
§14 = MK 2:23-28 
§15 =MK 3:1-6 



And he called them 

funto him, and sa d unto them 

sin parables, How can Satan cast 

out Satan? And if a kingdom 

be divided against itself, that 

. kingdom cannot stand. And if 

: a house be divided against itself, 

: that house will not be able to 

rl stand. And if Satan hath risen 

1 up against himself, and is di- 

ri vided, he cannot stand, but 

hath an end. 

But no one can 
c enter into the house of the strong 
i ?nan, and spoil his goods, ex- 
cept he first bind the strong man; 
and then he will spoil his house. 
Verily I say unto you, All their 
sins shall be forgiven unto the 
n sons of men, and their blas- 
phemies wherewith soever they 
shall blaspheme: but whosoever 
_,, shall blaspheme against the 
i Holy Spirit hath never forgive- 
ness, but is guilty of an eternal 
sin: 

because they said, He hath 
an unclean spirit. 

5) And there come his mother 
, and his brethren; and, standing 
without, they sent unto him, 
, calling him. And a multitude 
fl was sitting about him; and they 
say unto him. Behold, thy 
mother and thy brethren with- 
out seek for thee. And he 
{1 answereth them, and saith. Who 
is my mother and my brethren? 
( And looking round on them 
which sat round about him, he 
saith. Behold, my mother and 
'r my brethren ! For whosoever 
jj shall do the will of God, the 
jlsame is my brother, and sister, 
ij and mother. 



i 



1; 



And again he began to teach 

why the sea side. And there is 

(gathered unto him a very great 

multitude, so that he entered 

into a boat, and sat in the sea; 

and all the multitude were by 

the sea on the land. And he 

51 taught them many things in 

I parables, and said unto them in 

E"^his teaching. Hearken: Behold, 
the sower went forth to sow, and 
it came to pass, as he sowed 
/.some seed fell by the way side, 
ijand the birds came and devoured 
it. And other fell on the rocky 
ground, where it had not much 
earth; and straightway it sprang 
up, because it had no deepness 
of earth : and when the sun was 
risen, it was scorched; and be- 
cause it had no root, it withered 
away. And other fell among the 
thorns, and the thorns grew up, 
and choked it, and it yielded ,no 
fruit. And others fell into the 
;ood ground, and yielded Jruit, 
owing up andjncr easing; and 
orought forth, thirtyfold, and 
[sixtyfold, and a hundredfold. 
[And he said. Who hath ears to 
ear, let him hear. 
And when he was alone, they 
jthat were about him with the 
jtwelve asked of him the parables. 
And he said unto them. Unto 
'ou is given the mystery of the 
"ngdom of God: but unto them 
t are without, all things are 
lone in parables: 

that seeing 
ey may see, and not perceive: 
d hearing they may hear, and 
t understand; 

lest haply they 
;ould turn again, and it should 
'he forgiven them. 
■ And he saith 

to them. Know ye not this 
,rable ? and how shall ye know 
[all the parables ? 

The sower 

•weth the word. And these 

they by the way side, 

§i6=MK 3:7-12 
§17 =MK 3:13-19 
§i8=MK 3:20-30 



where 

and ^ 

straigll 

taketh 

hath I 

these 

that d 

places! 

heard] 

receivj 

have r 

endur( 

tribula 

becaus 

they s 

they t 

thorns 

heard ! 

the wd 

of rid 

things 

word, 

ful. J 

were 

groun< 

and a 

thirtyf 

hundn 

§21 An< 

the Ian 
A the bi 
and n< 
For tl 
that i 
neithej 
secret^ 
to ligh 
to hei 
he sai' 
what 5 
B 

ure ye 
unto ] 
given X 
C 

to hin: 
that hi 
taken 
hath. 

§22 Anc 
of Go( 
seedu 
sleep a 
the se 
grow,: 
earth 
first th 
the fui 
when I 
way in 
becau^ 

§23 AnJ 
liken t| 
in whq 
forth? 
mustaij 
sown ij 
be less 
are up 
is sow 
Cometh 
herbs, 
branch 
the he£ 
shadows 

§24 And 

spake 
A as they 
withoui 
unto th 
B 
own dl 
things. 

§25 And 

was CO 

A Let us 

side. 

Ai 
they ta 
he was 
boats v 
ariseth 
and th( 
insomu 
filling, 
the stei 



B 



DOCUMENT MK 



C And he called them 

unto him, and sa d unto them 
in parables, How can Satan cast 
out Satan? And if a kingdom 
be divided agamst itself, that 
kingdom cannot stand. And it 
a house be divided against itself, 
that house will not be able to 
stand And if Satan hath risen 
up against himself, and is di- 
vided, he cannot stand, but 
hath an end. 

D But no one can 

enter into the house of the strong 
man, and spoil his goods, ex- 
cept he first bind the strong man; 
and then he will spoil his house. 

E Verily I sav unto you, All their 
sins shall be forgiven unto the 
sons of men, and their blas- 
phemies wherewith soever they 
shall blaspheme: but whosoever 
shall blaspheme against the 
Holy Spirit hath never forgive- 
ness, but is guilty of an eternal 

F because they said, He hath 

an unclean spirit. 



where the word is sown; 
and when they have heard, 
straightway cometh Satan, and 
taketh away the word which 
hath been sown in them. And 
these in like manner are they 
that are sown upon the rocky 
places, who, when they have 
heard the word, straightway 
receive it with joy; and they 
have no root in themselves, but 
endure for a while; then, when 
tribulation or persecution ariseth 
because of the word, straightway 
they stumble. And others are 
they that are sown among the 
thorns; these are they that have 
heard the word, and the cares of 
the world, and the deceitfulness 
of riches, and the lusts of other 
things entering in, choke the 
word, and it becometh unfruit- 
ful. And those are they that 
were sown upon the good 
ground; such as hear the word, 
and accept it, and bear fruit, 
thirtyfold, and sixtyfold, and a 
hundredfold. 



And there come his mother §21 And he said unt^. them^ 



and his brethren; and, standing 
without, they* sent unto him, 
calling him. And a multitude 
was sitting about him; and they 
say unto him. Behold, thy 
mother and thy brethren with- 
out seek for thee. And he 
answereth them, and saith. Who 
is my mother and my brethren ? 
And looking round on them 
which sat round about him, he 
saith. Behold, my mother and 
my brethren! For whosoever 
shall do the will of God, the 
same is my brother, and sister, 
and mother. 



the lamp brought to be put under 
A the bushel, or under the bed, 
and not to be put on the stand ? 
For there is nothing hid, save 
that it should be manifested; 
neither was anything made 
secret, but that it should come 
to light. If any man hath ears 
to hear, let him hear. And 
he said unto them. Take heed 
what ye hear : 
B with what meas- 

ure ye mete it shall be measured 
unto you: and more shall be 
given unto you. 
C For he that hath, 

to him shall be given: and he 
that hath not, from him shall be 
taken away even that which he 
hath. 



§20 And again he began to teach 
by the sea side. And there is 
gathered unto him a very great 
A multitude, so that he entered 
into a boat, and sat in the sea; 
and all the multitude were by 
the sea on the land. And he 
taught them many things in 
parables, and said unto them in 
his teaching. Hearken: Behold, 
the sower went forth to sow, and 
it came to pass, as he sowed 
some seed fell by the way side, 
and the birds came and devoured 
it. And other fell on the rocky 
ground, where it had not much 
earth; and straightway it sprang 
up, because it had no deepness 
of earth : and when the sun was 
risen, it was scorched; and be- 
cause it had no root, it withered 
away. And other fell among the 
thorns, and the thorns grew up, 
and choked it, and it yielded^no 
fruit. And others fell into the 
good ground, and yielded Jruit, 
growing up andjncreasing; and 
brought forth, thirtyfold, and 
sixtyfold, and a hundredfold. 
And he said. Who hath ears to 
hear, let him hear. 

And when he was alone, they soa 4„j „vi, l t, 

that were about him with the ^'^^ And with many such parables 



j22 And he said. So is the kingdom 
of God, as if a man should cast 
seedupon the earth; and should 
sleep and rise night and day, and 
the seed should spring up and 
grow, he knoweth not how. The 
earth beareth fruit of herself; 
first the blade, then the ear, then 
the full corn in the ear. But 
when the fruit is ripe, straight- 
way he putteth forth the sickle, 
because the harvest is come. 

23 And he said. How shall we 
liken the kingdom of God? or 
in what parable shall we set it 
forth? It is like a grain of 
mustard seed, which, when it is 
sown upon the earth, though it 
be less than all the seeds that 
are upon the earth, yet when it 
is sown, groweth up, and be- 
cometh greater than all the 
herbs, and putteth out great 
branches; so that the birds of 
the heaven can lodge under the 
shadow thereof. 



were about him with the 
twelve asked of him the parables. 
And he said unto them. Unto 
you is given the mystery of the 
kingdom of God: but unto them 
that are without, all things are 
done in parables: 
,, that seeing 

tney may see, and not perceive: 
and hearing they may hear, and 

^ not understand; 

' , ,. lest haply they 

should turn again, and it diould 
be forgiven them. 

unto them. Know ^e' n'oV^JS 

.aWitabtr^''^'^^''-^ 

'soweth the word. SfS 
*re they by the way si?e! 

§i6=MK 3:7-12 
§i7=MK3:i3-ip 
Ji8=MK 3:20-30 



spake he the word unto them, 
A as they were able to hear it: and 

without a parable spake he not 

unto them: 
B but privately to his 

own disciples he expounded all 

things. 

§25 And on that day, when even 
was come, he saith unto them, 

A Let us go over unto the other 
side. 

B And leaving the multitude, 
they take him with them, even as 
he was, in the boat. And other 
boats were with him. And there 
ariseth a great storm of wind, 
and the waves beat into the boat, 
insomuch that the boat was now 
filling. And he himself was in 
the stem, asleep on the cushion; 

§19 =MK 3:31-35 
§20=MK 4:1-20 
§21 =MK 4:21-25 



and they awake him, and say 
unto him. Master, carest thou 
not that we perish? And he 
awoke, and rebuked the wind, 
and said unto the sea, Peace, be 
still. And the wind ceased, and 
there was a great calm. And he 
said unto them. Why are ye 
fearful? have ye not yet faith? 
And they feared exceedingly, 
and said one to another, Who 
then is this, that even the wind 
and the sea obey him? 

§26 And they came to the other 
side of the sea, into the country 
of the Gerasenes. And when 
A he was come out of the boat, 
straightway there met him out 
of the tombs a man with an un- 
clean spirit, who had his dwell- 
ing in the tombs: and no man 
could any more bind him; no, 
not with a chain; because that 
he had been often bound with 
fetters and chains,;and the chains 
had been rent asunder by him, 
and the fetters broken in pieces: 
and no man had strength to 
tame him. And ialways, night 
and day, in the tombs and in the 
mountains, he was crying out, 
and cutting himself with stones. 
And when he saw Jesus from 
afar, he ran and worshipped 
him; and crying out with a loud 
voice, he saith. What have I to 
do with thee, Jesus, thou Son of 
the Most High God? I adjure 
thee by God, torment me not. 
B For he said unto him. Come 
forth, thou unclean spirit, out 
of the man. And he asked him. 
What is thy name? And he 
saith unto him. My name is 
Legion; for we are many. And 
he besought him much that he 
would not send them away out 
of the country, 
C Now there was 

there on the mountain side a 
great herd of swine feeding. 
And they besought him, saying, 
Send us into the swine, that we 
may enter into them. And he 
gave them leave. And the un- 
clean spirits came out, and 
entered into the swine: and the 
herd rushed down the step into 
the sea, in number about two 
thousand; and they were choked 
in the sea. And they that fed 
them fled, and told it in the city, 
and in the country. And they 
came to see what it was that had 
come to pass. And they come 
to Jesus, 
D and behold him that 

was possessed with devils sitting, 
clothed and in his right mind, 
even him that had the legion: 
and they were afraid. And 
they that saw it declared unto 
them how it befell him that was 
possessed with devils, and con- 
cerning the swine. 
E And they 

began to beseech him to depart 
from their borders. 
F And as he 

was entering into the boat, he 
that had been possessed with 
devils besought him that he 
might be with him. And he 
suffered him not, but saith 
unto him. Go to thy house 
unto thy friends, and tell them 
how great things the Lord 
hath done for thee, and how he 
had mercy on thee. And he 
went his way, and began to pub- 
lish in Decapolis how great 
things Jesus had done for him: 
and all men did marvel. 

§27 And when Jesus had crossed 
over again in the boat unto the 
other side, a great multitude was 
gathered unto him: and he was 
by the sea. 

§22=MK 4:26-29 
§23=MK 4:30-32 
§24 =MK 4:33,34 



128 And Oiere cometh one of tv 
rulers of the syna^iZ fj^^ 

ArilerhTt^^teflSl'i'^e 

daugtes"a^hhr'"^^"'*e 
"auguier is at the pomt of deatl,- 

may be made whole 'anYlit 
And he went with h^m- «r,A 
great multitude followed htf 
and they thronged him. ™' 

a . And a woman, which haA ., 
issue of blood twelve yean anS 
had suffered many tUngs 0I 
many physicians, and had snpn 
aU that she had, ind was noS 
bettered but rather grew "o s« 
having heard the things concern: 
ing Jesus came in the crowd S- 
hind, and touched his garment 
Forshesaid Ifltoucfbmhis 
garments, I shall be made whole 

CAnd straightway the fountain 
of her blood was dried up; and 
she felt in her body that she was 
healed of her plague And 
straightway Jesus, perceiviag in 
himself that the power pro- 
ceedmg horn him had gone forth 
turned him about in the crowd' 
and said. Who touched my gar^ 
™«its? And his disciples said 
unto hrm. Thou seest the multi- 
tude thronging thee, and sayest 
thou. Who touched me ? 

°. , . J , Andhe 

looked round about to see her 
that had done this thing. But 
the woman fearing and trem- 
bling, knowing what had been 
done to her, came and fell down 
before him, and told him all the 
truth. And he said unto her 
Daughter, thy faith hath made 
thee whole; go in peace, and be 
whole of thy plague. 

E While he yet spake, they come 
from the ruler of the synagogue's 
house, saying. Thy daughter is 
dead: why troublest thou the 
Master any further? But Jesus, 
not heeding the word spoken, 
saith unto the ruler of the syna- 
gogue. Fear not, only believe. 
And he suffered no man to fol- 
low with him, save Peter, and 
James, and John the brother of 
James. 

F And they come to the 

house of the ruler of the syna- 
gogue; and he beholdeth a 
tumult, and many weeping and 
wailing greatly. And when he 
was entered in, he saith unto 
them. Why make ye a tumult, 
and weep ? the child is not dead, 
but sleepeth. And they laughed 
him to scorn. But he, having 
put them all forth, taketh the 
father of the child and her 
mother and them that were with 
him, and goeth in where the 
child was. And taking the child 
by the hand, he saith unto her, 
Talitha cumi; which is, being 
interpreted, Damsel, I say unto 
thee, Arise. And straightway 
the damsel rose up, and walked; 
for she was twelve years old. 
And they were amazed straight- 
way with a great amazement. 

G And he charged them much that 
no man should know this: and 
he commanded that something 
should be given her to eat. 

(29 And he went out from thence; 
and he cometh into his ovra 
country; and his disciples fol- 
low him. And when the sab- 
bath was come, he began to teach 
in the synagogue: and many 
hearing him were astonished, 
s.iying. Whence hath this man 
these things ? and, What is the 
wisdom that is given unto this 
man, and what mean such 
mighty works wrought by his 
hands? Is not this the carpenter, 

§25 =MK 4:35-41 
§26 =MK 5:1-20 
|27=MK5:2i 



DOCUMENT MK 



the son of Mary, and brother 
of James, and Joses, and Judas 
a^d Simon? and are not his 
sisters here with us? And they 
were offended in him. And Jesus 

without honour, save in his own 
country and among his own kin 
andin his own house. Andhe 
could there do no mighty work 
save that he laid his hands upon 
a few sick folk, and healed them 
And he marvelled because of 
their unbelief. 

§30 And he went round about the 
villages teaching. 

§31 And he called unto him the 
twelve and began to send them 
torth by two and two; and he 

A gave them authority over the un- 
dean spirits; and he charged 
them that they should take 
nothing for their journey, save 
a staff only; no bread, no 
wallet, no money in their purse- 
buUo go shod with sandals: and' 
A J u ' P"' °°' °° 'wo coats. 
And he said unto them. Where- 
soever ye enter into a house, 
there abide till ye depart thence 
And whatsoever place shall not 
receive you, and they hear you 
not, as ye go forth thence, shake 
off the dust that is under your 

r> ^j ^?"' ^ testimony unto them. 

B And they went out, and preached 
that men should repent. And 
they cast out many devils, and 
anointed with oil many that 
were sick, and healed them. 

§32 And king Herod heard there- 
of; for his name had become 

A known: and he said, John the 
Baptist is risen from the dead, 
and therefore do these powers 
work in him. 

B But others said. It 

is Elijah. And others said. It 
is a prophet, even as one of the 
prophets. But Herod, when 
he heard thereof, said, John, 
whom I beheaded, he is risen. 

C For Herod himself had sent 
forth and laid hold upon John, 
and bound him in prison for the 
sake of Herodias, his brother 
Philip's wife: for he had mar- 
ried her. For John said unto 
Herod, It is not lawful for thee 
to have thy brother's wife. 

D And 

Herodias set herself against him, 
and desired to kill him; and she 
could not; for Herod feared 
John, knowing that he was a 
righteous man and a holy, and 
kept him safe. And when he 
heard him, he was much per- 
plexed; and he heard him 
gladly. 

E And when a convenient 

day was come, that Herod on 
his birthday made a supper to 
his lords, and the high captains, 
and the chief men of Galilee; 
and when the daughter of 
Herodias herself came in and 
danced, she pleased Herod and 
them that sat at meat with him; 
and the king said unto the dam- 
sel. Ask of me whatsoever thou 
wilt, and I will give it thee. And 
he sware unto her, Whatsoever 
thou shalt ask of me, I will give 
it thee, unto the half of my king- 
dom. And she went out, and 
said unto her mother. What shall 
I ask ? And she said. The head 
of John the Baptist. And she 
came in straightway with haste 
unto the king, and asked, saying, 
I will that thou forthwith give 
me in a charger the head of John 
the Baptist. And the king was 
exceeding sorry; but for the sake 
of his oaths, and of them that sat 
at meat, he would not reject her. 

§28=MK 5:22-43 
§29=MK 6:1-60 
§30=MK6:66 



And straightway the king sent 
forth a soldier of his guard, and 
commanded to bring his head: 
and he went and beheaded him 
in the prison, and brought his 
head in a charger, and gave it to 
the damsel; and the damsel gave 
it to her mother. And when his 
disciples heard thereof, they 
came and took up his corpse, 
and laid it in a tomb. 

§33 And the apostles gather them- 
selves together unto Jesus; and 

A they told him all things, whatso- 
ever they had done, and whatso- 
ever (hey had taught. And he 
saith unto them. Come ye your- 
selves apart into a desert place, 
and rest a while. For there 
were many coming and going, 
and they had no leisure so much 
as to eat. 

B ^ And they went away 

in the boat to a desert place 
apart. And the people saw them 
going, and many knew them. 
and they ran there together on 
foot from all the cities, and out- 
went them. 

C And he came forth 

and saw a great multitude, and 
he had compassion on them, be- 
cause they were as sheep not 
having a shepherd: 

D and he began 

to teach them many things. And 
when the day was now far spent, 
his disciples came unto him, and 
said. The place is desert, and the 
day is now far spent: send them 
away, that they may go into the 
country and villages round 
about, and buy themselves some- 
what to eat. But he answered 
and said unto them. Give ye 
them to eat. And they say imto 
him. Shall we go and buy two 
hundred pennyworth of bread, 
and give them to cat ? And he 
saith unto them. How many 
loaves have ye? go and see. And 
when they knew, they say. Five 
and two fishes. And he com- 
manded them that all should sit 
down by companies upon the 
green grass. And they sat down 
in ranlts, by hundreds, and by 
fifties. And he took the five 
loaves and the two fishes, and 
looking up lo heaven, he blessed, 
and brake the loaves; and he 
gave to the disciples to set before 
them; and the two fishes divided 
he among them all. And they 
did all eat, and were filled. And 
they took up broken pieces, 
twelve basketfuls, and also of the 
fishes. .\nd they that ate the 
loaves were five thousand men 



§3i=MK6:7-i.i 
§32=MK 6:14-29 
§33 =MK 6:30-44 



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DOCUMENT G 
DOCUMENT M 



DOCUMENT G 



§1 Now in the fifteenth year of 
the reign of Tiberius Caesar, 
Pontius Pilate being governor of 
Judaea, and Herod being tetrarch 
A of Galilee, and his brother 
Philip tetrarch of the region of 
Ituraea and Trachonitis, and 
Lysanias tetrarch of Abilene, in 
the high-priesthood of Annas 
and Caiaphas, the word of God 
came unto John the son of 
Zacharias in the wilderness. And 
he came into all the region round 
about Jordan, preaching the 
baptism of repentance unto re- 
mission of sins; as it is written 
in the book of the words of 
Isaiah the prophet, 

The voice of one crying in 
the wilderness, 

Make ye ready the way of the 
Lord, 

Make his paths straight. 

Every valley shall be filled, 

And every mountain and hill 
shall be brought low; 

And the crooked shall be- 
come straight, 

And the rough ways smooth; 

And all flesh shall see the 
salvation of God. 
B He said therefore to the multi- 
tudes that went out to be bap- 
tized of him. Ye offspring of 
vipers, who warned you to flee 
from the wrath to come ? Bring 
forth therefore fruits worthy of 
repentance, and begin not to 
say within yourselves, We have 
Abraham to our father: for I 
say unto you, that God is able 
of these stones to raise up chil- 
dren unto Abraham. And even 
now is the axe also laid unto the 
root of the trees: every tree 
therefore that bringeth not forth 
good fruit is hewn down, and 
cast into the fire. 
C And the multi- 

tudes asked him, saying. What 
then must we do? And he 
answered and said unto them. 
He that hath two coats, let him 
impart to him that hath none; 
and he that hath food, let him do 
likewise. And there came also 
publicans to be baptized, and 
they said unto him. Master, what 
must we do ? And he said unto 
them, Extort no more than that 
which is appointed you. And 
soldiers also asked him, saying. 
And we, what must we do ? And 
he said unto them. Do violence 
to no man, neither exact any- 
thing wrongfully; and be con- 
tent with your wages. 

And as the people were in ex- 
pectation, and all men reasoned 
in their hearts concerning John, 
whether haply he were the 
Christ; John answered, saying 
unto them all, 
D I indeed baptize 

you with water; but there 
Cometh he that is mightier than 
I, the latchet of whose shoes I 
am not worthy to unloose: he 
he shall baptize you with J the 
Holy Ghost and withjl fire: 
E ... whose 

fan is in his hand, throughly to 
cleanse his threshing-floor, and 
to gather the wheat into his gar- 
ner; but the chaff he will burn 
up with unquenchable fire. 
F With many other exhortations 
therefore preached he good tid- 
ings unto the people; but Herod 
the tetrarch, being reproved by 
him for Herodias his brother's 
wife, and for all the evil things 
which Herod had done, added 
yet this above all, that he shut up 
John in prison. 

§2 Now it came to pass, when all 
the people were baptized, that, 
Jesus also having been baptized, 
and praying, the heaven was 

§i=LK 3:1-20 

§2=LK 3:21, 22 

§3 = LK 3:23-38 



opened, and the Holy Ghost 
descended in a bodily form, as a 
dove, upon him, and a voice 
came out of heaven. Thou art 
my beloved Son; in thee I am 
well pleased. 

§3 And Jesus himself, when he 
began to teach, was about thirty 
years of age, being the son (as 
was supposed) of Joseph, the son 
of Heli, the son of Matthat, the 
son of Levi, the son of Melchi, 
the son of Jannai, the son of 
Joseph, the son of Mattathias, 
the son of Amos, the son of 
Nahum, the the son of Esli, the 
son of Naggai, the son of Maath, 
the son of Mattathias, the son of 
Semein, the son of Josech, the 
son of Joda, the son of Joanan, 
the son of Rhesa, the son of Ze- 
rubbabel, the son of Shealtiel, 
the son of Neri, the son of 
Melchi, the son of Addi, the son 
of Cosam, the son of Elmadam, 
the son of Er, the son of Jesus, 
the son of Eliezer, the son of 
Jorim, the son of Matthat, the 
son of Levi, the son of Symeon, 
the son of Judas, the son of Jo- 
seph, the son of Jonam, the son of 
Eliakim, the son of Melea, the 
son of Menna, the son of Mat- 
tatha, the son of Nathan, the 
son of David, the son of Jesse, 
the son of Obed, the son of Boaz, 
the son of Salmon, the son of 
Nahshon, the son of Ammina- 
dab, the son of Ami, the son of 
Hezron, the son of Perez, the 
sort of Judah, the son of Jacob, 
the son of Isaac, the son of 
Abraham, the son of Terah, the 
son of Nahor, the son of Serug, 
the son of Reu, the son of Peleg, 
the son of Eber, the son of Shelah, 
the son of Cainan, the son of 
Arphaxad, the son of Shem, 
the son of Noah, the son of 
Lamech, the son of Methu- 
selah, the son of Enoch, the son 
of Jared, the son of Mahalaleel, 
the son of Cainan, the son of 
Enos, the son of Seth, the son 
of Adam, the son of God. 

§4 And Jesus, full of the Holy 
Spirit, returned from the Jordan, 
and was led by the Spirit in the 
A wilderness during forty days, 
being tempted of the devil, ^d 
he did eat nothing in those days : 
and when they were completed, 
he hungered 
B ^ And the devil said 

unto him, If thou art the Son of 
God, command this stone that it 
become bread. And Jesus an- 
swered unto him. It is written, 
Man shall not live by bread 
alone. 
C And he led him up, and 

shewed him all the kingdoms of 
the world in a moment of time. 
And the devil said unto him. To 
thee will I give all this authority 
and the glory of them : for it hath 
been delivered unto me; and to 
whomsoever I will I give it If 
thou therefore wilt worship be- 
fore me, it shall all be thine. 
And Jesus answered and said 
unto him, It is written. Thou 
shalt worship the Lord thy God, 
and him only shalt thou serve. 
D And he led him to Jerusalem, 
and set him on the pinnacle of 
the temple, and said unto him, 
If thou art the Son of God, cast 
thyself down from hence: for it 
is written. 

He shall give his angels charge 

concerning thee, to guard 

thee: 
and. 

On their hands they shall bear 

thee up. 
Lest haply thou dash thy foot 

against a stone. 

§4 = LK 4:1-13 
§5 = LK 4:14,1s 
§6 = LK 4:16-30 



And Jesus answering said unto 
him, It is said. Thou shalt not 
tempt the Lord thy God. 
E And when the devil had com- 
pleted every temptation, he de- 
parted from him for a season. 

§5 And Jesus returned in the 
power of the Spirit into Galilee: 
and a fame went out concerning 
him through all the region round 
about. And he taught in their 
synagogues, being glorified of 
all. 

§6 And he came to Nazareth, 
where he had been brought up; 
A and he entered, as his custom 
was, into the synagogue on the 
sabbath day, and stood up to 
read. And there was delivered 
unto him the book of the prophet 
Isaiah. And he opened the 
book, and found the place where 
it was written, 

The Spirit of the Lord is upon 
me. 

Because he anointed me to 
preach good tidings to the 
poor: 

He hath sent me to proclaim 
release to the captives, 

And recovering of sight to the 
blind. 

To set at liberty them that are 
bruised. 

To proclaim the acceptable 
year of the Lord. 
And he closed the book, and gave 
it back to the attendant, and sat 
down : and the eyes of all in the 
synagogue were fastened on him. 
And he began to say unto them. 
To-day hath this scripture been 
fulfilled in your ears. And all 
bare him witness, and wondered 
at the words of grace which 
proceeded out of his mouth: 
B and 

they said, Is not this Joseph's 
son? And he said unto them. 
Doubtless ye will say unto me 
this parable. Physician, heal 
thyself: whatsoever we have 
heard done at Capernaum, do 
also here in thine own country. 
And he said. Verily I say unto 
you, No prophet is acceptable 
in his own country But of a 
truth I say unto you. There were 
many widows in Israel in the 
days of Elijah, when the heaven 
was shut up three years and six 
months, when there came a great 
famine over all the land; and 
unto none of them was Elijah 
sent, but only to Zarephath, in 
the land of Sidon, unto a woman 
that was a widow. And there 
were many lepers in Israel in the 
time of Elisha the prophet; and 
none of them was cleansed, but 
only Naaman the Syrian. And 
they were all filled with wrath 
in the synagogue, as they heard 
these things; and they rose up, 
and cast him forth out of the 
city, and led him unto the brow 
of the hill whereon their city 
was built, that they might throw 
him down headlong But he 
passing through the midst of 
them went his way. 

§7 And he came down to Caper- 
naum, a city of Galilee. 

§8 Now it came to pass, while 
the multitude pressed upon him 
and heard the word of God, that 
he was standing by the lake of 
Gennesaret; and he saw two 
boats standing by the lake: but 
the fishermen had gone out of 
them, and were washing their 
nets. And he entered into one 
of the boats, which was Simon's, 
and asked him to put out a little 
from the land. And he sat 
down and taught the multitudes 

§7=LK4:3io 
§8=LKs:i-ii 
§9 =MT 4:23-25 



out of the boat. And when ! 
had left speaking, he said un? 
Simon, Put out into the dee 
and let down your nets for 
draught. And Simon answers 
and said, Master, we toiled a 
night, and took nothing: but 1 
thy word I will let down the net 
And when they had this don 
they inclosed a great multituc 
of fishes; and their nets we 
breaking; and they beckone 
unto their partners m the oth. 
boat, that they should come an 
help them. And they cam 
and filled both the boats, so th^ 
they began to sink. But Simc 
Peter, when he saw it, fell dow 
at Jesus' knees, saying, Depa 
from me; for I am a sinful ma 
O Lord. For he was amazei 
and all that were with him, 
the draught of the fishes whic 
they had taken; and so were ali 
James and John, sons of Zeb 
dee, which were partners wil 
Simon, And Jesus said uni 
Simon, Fear not; fiom henc 
forth thou shalt catch men. Ar 
when they had brought the 
boats to land, they left all, at 
followed him. 

§9 And Jesus went about in c 
Galilee, teaching in their syn 
gogues, and preaching the go 
pel of the kingdom, and healiif 
all manner of disease and a 
manner of sickness among tJ 
people. And the report of hi 
went forth into all Syria: ar 
they brought unto him all th 
were sick, holden with dive 
diseases and torments, posscssi 
with devils, and epileptic, at 
palsied; and he healed then 
And there followed him gre 
multitudes from Galilee an 
Decapolis and Jerusalem a» 
Judaea and }rom beyond Jordaj 

§10 And he lifted up his eyes « 
his disciples, and said, Blessr 
are ye poor: for yours is tj 

A kingdom of God. Blessed a 
ye that hunger now: for 
shall be filled. Blessed are ■ 
that weep now: for ye shj 
laugh. 

B Blessed are ye, when m» 

shall hate you, and when th 
shall separate you from thi 
company, and reproach you, a; 
cast out your name as evil, t 
the Son of man's sake. Rejoii. 
in that day, and leap for joy: f 
behold, your reward is great I 
heaven: for in the same ma 
ner did their fathers unto t^j 
prophets. 



ill But woe unto you that a 
rich! for ye have received yoi 
consolation. Woe unto ya 
ye that are full now ! for ye shi 
hunger. Woe unto you, ye tl^ 
laugh'now ! for ye shall mou 
and weep. Woe utUo you, whj 
all men shall speak well of yo( 
for in the same manner did th( 
fathers to the false prophets, 

1I2 But I say unto you which he^ 
Love your enemies, do good 
A them that hate you, bless thg 
that curse you, pray for th^ 
that despitefully use you 



'1 

al^ 



B To hi 

that smiteth thee on the oi 
cheek offer also the other; a: 
from him that taketh away 
cloke withhold not thy coat 

C Give to every one that askej 
thee; and of him that take( 
away thy goods ask them ni 
again. 
D And as ye would that m< 

should do to you, do ye also [ 
them likewise. 

§io = LK 6:20-23 
§ii=LK 6:24-26 
§i2=LK 6:27-36 



DOCUMENT M 



come, the lord of the ^^neyard 
saith unto his steward, Call the 
labourers, and pay them their 
hire, beginning from the last 
unto the first. And when they 
came that were hired about the 
eleventh hoiur, they received 
every man a penny. And when 
the first came, they supposed 
that they would receive more; 
and they likewise received every 
man a penny. And when they 
received it, they murmured 
against the householder, saying. 
These last have spent but one 
hour, and thou hast made them 
equal unto us, which have borne 
the burden of the day and the 
scorching heat. But he an- 
swered and said to one of them, 
Friend, I do thee no wrong: 
didst not thou agree with me 
for a penny ? Take up that 
which is thine, and go thy way, 
it is my will to give unto this 
last, even as imto thee. Is it not 
lawful for me to do what I will 
with mine own ? or is tliine eye 
txi\, because I am good ? So 
the last shall be first, and the 
first last. 

§22 But what think ye? A man 
had two sons; and he came to 
the first, and said. Son, go work 
to-day in the vineyard. And he 

A answered and said, I will not : 
but afterward he repented him- 
self, and went. And he came to 
the second, and said likewise. 
And he answered and said, I go, 
sir: and went not. Whether of 
the twain did the will of his 
father ? 

B They say. The first. 

Jesus saith unto them. Verily I 
say imto you, that the publicans 
and the harlots go into the king- 
dom of God before you. For 
John came unto you in the way 
of righteousness, and ye believed 
him not : but the publicans and 
the harlots believed him: and 
ye, when ye saw it, did not even 
repent yourselves afterward, 
that ye might believe him. 

§23 The kingdom of heaven is 
likened unto a certain king, 
which made a marriage feast for 
his son, and sent forth his serv- 
ants to call them that were bid- 
den to the marriage feast: and 
they would not come. Again 
he sent forth other servants, say- 
ing. Tell them that are bidden. 
Behold, I have made ready my 
dinner : my oxen and my failings 
are killed, and all things are 
ready: come to the marriage 
feast. But they made light of it, 
and went their ways, one to his 
own farm, another to his mer- 
chandise : and the rest laid hold 
on his ser\'ants, and entreated 
them shamefully, and killed 
them But the king was wroth; 
and he sent his armies, and de- 
stroyed those murderers, and 
burned their city. Then saith he 
to his servants. The wedding is 
ready, but they that were bidden 
were not worthy. Go ye there- 
fore unto the partings of the 
highways, and as many as ye 
shall find, bid to the marriage 
feast. And those serv^ants went 
out into the highways, and 
gathered together all as many as 
they foimd, both bad and good: 
and the wedding was filled with 
guests. But when the king came 
in to behold the guests, he saw 
there a man which had not on a 
wedding-garment: and he saith 
unto him, Friend, how camest 
thou in hither not having a wed- 
ding-garment ? And he was 
speechless. Then the king said 
to the servants. Bind him hand 

§i6=MT 13:44 
§17 =MT 13:45,46 
§18 =MT 13:47-50 



and foot, and cast him out into 
the outer darkness; there shall 
be the weeping and gnashing of 
teeth. For many are called, but 
few chosen. 

§24 Then shall the kingdom of 
heaven be likened unto ten 
\'irgins, which took their lamps, 
and went forth to meet the bride- 
groom. And five of them were 
foolish, and five were wise. For 
the foolish, when they took their 
lamps, took no oil with them: 
but the wise took oil in their 
vessels with their lamps. Now 
while the bridegroom tarried, 
they all slumbered and slept. 
But at midnight there is a cry. 
Behold, the bridegroom ! Come 
ye forth to meet him. Then all 
those virgins arose, and trimmed 
their lamps. And the foolish 
said unto the wise. Give us of 
your oil ; for our lamps are going 
out. But the wise answered, 
saying, Peradventiure there will 
not be enough for us and you: 
go ye rather to them that sell, 
and buy for yourselves. And 
while they went away to buy, 
the bridegroom came; and they 
that were ready went in with him 
to the marriage feast: and the 
door was shut. Afterward come 
also the other virgins, saying. 
Lord, Lord, open to us. But 
he answered and said. Verily I 
say unto you, I know you not. 

§25 For it is as when a man, going 
into another country, called his 
own servants and delivered unto 
them his goods. And unto one 
he gave five talents, to another 
two, to another one; to each 
according to his several ability; 
and he went on his joiumey. 
Straightway he that received the 
five talents went and traded with 
them, and made other five tal- 
ents. In like manner he also that 
received the two gained other 
two. But he that received the 
one went away and digged in the 
earth, and hid his lord's money. 
Now after a long time the lord 
of those servants cometh, and 
maketh a reckoning with them. 
And he that received the five 
talents came and brought other 
five talents, saying. Lord, thou 
deliveredst vmto me five talents: 
lo, I have gained other five 
talents. His lord said unto him. 
Well done, good and faithful 
servant : thou hast been faithful 
over a few things, I will set thee 
over many things: enter thou 
into the joy of thy lord. And he 
also that received the two talents 
came and said. Lord, thou de- 
liveredst unto me two talents: 
lo, I have gained other two 
talents. His lord said unto him, 
Well done, good and faithful 
servant; thou hast been faithful 
over a few things, I will set thee 
over many things: enter thou 
into the joy of thy lord. And 
he also that had received the one 
talent came and said. Lord, I 
knew thee that thou art a hard 
man, reaping where thou didst 
not sow, and gathering where 
thou didst not scatter: and I 
was afraid, and went away and 
hid thy talent in the earth: lo, 
thou hast thine own. But his 
lord answered and said unto him. 
Thou wicked and slothfvd ser- 
vant, thou knewest that I reap 
where I sowed not, and gather 
where I did not scatter; thou 
oughtest therefore to have put 
my money to the bankers, and 
at my coming I should have re- 
ceived back mine own with in- 
terest. Take ye away therefore 
the talent from him, and give it 

§i9=MT 13:51,52 
§20=MT 18:23-35 
§21 =MT 20:1-16 



unto him that hath the ten 
talents. For unto every one that 
hath shall be given, and he shall 
have abundance: but from him 
that hath not, even that which 
he hath shall be taken away. 
And cast ye out the unprofitable 
servant into the outer darkness: 
there shall be the weeping and 
gnashing of teeth. 

§26 But when the Son of man 
shall come in his glory, and all 
the angels with him, then shall 
he sit on the throne of his glory : 
and before him shall be gathered 
all the nations: and he shall 
separate them one from another, 
as the shepherd separateth the 
sheep from the goats; and he 
shall set the sheep on his right 
hand, but the goats on the left. 
Then shall the King say unto 
them on his right hand, Come, 
ye blessed of my Father, inherit 
the kingdom prepared for you 
from the foundation of the 
world: for I was an hungred, 
and ye gave me meat: I was 
thirsty, and ye gave me drink: I 
was a stranger, and ye took me 
in; naked, and ye clothed me: 
I was sick, and ye visited me : I 
was in prison, and ye came unto 
me. Then shall the righteous 
answer him, saying, Lord, when 
saw we thee an hungred, and 
fed thee? or athirst, and gave 
thee diink ? And when saw we 
thee a stranger, and took thee 
in ? or naked, and clothed thee ? 
And when saw we thee sick, or in 
prison, and came imto thee? 
And the King shall answer and 
say unto them. Verily I say unto 
you, Inasmuch as ye did it unto 
one of these my brethren, even 
these least, ye did it unto me. 
Then shall he say also imto them 
on the left hand. Depart from 
me, ye cursed, into the eternal 
fire which is prepared for the 
devil and his angels: for I was 
an hungred, and ye gave me no 
meat : I was thirsty, and ye gave 
me no drink: I was a stranger, 
and ye took me not in; naked, 
and ye clothed me not; sick, 
and in prison, and ye visited me 
not. Then shall they also an- 
swer, saying, Lord, when saw 
we thee an hungred, or athirst, 
or a stranger, or naked, or sick, 
or in prison, and did not min- 
ister unto thee ? Then shall he 
answer them, saying, Verily I 
say unto you, Inasmuch as ye 
did it not unto one of these least, 
ye did it not unto me. And 
these shall go away into eternal 
punishment: but the righteous 
into eternal life. 

§27 Then spake Jesus to the multi- 
tudes and to his disciples, saying. 
The scribes and the Pharisees 
sit on Moses' seat: all things 
therefore whatsoever they bid 
you, these do and observe: but 
do not ye after their works; for 
they say, and do not. Yea, they 
bind heavy burdens and grievous 
to be borne, and lay them on 
men's shoulders; but they them- 
selves will not move them with 
their finger. But all their works 
they do for to be seen of men: 
for they make broad their phy- 
lacteries, and enlarge the borders 
of their garments, and love the 
chief place at feasts, and the 
chief seats in the synagogues, 
and the salutations in the mar- 
ketplaces, and to be called of 
men. Rabbi. But be not ye 
called Rabbi; for one is your 
teacher, and all ye are breth- 
ren. And call no man your 
father on the earth: for one is 
your Father, which is in heaven. 

§22 =MT 21 : 28-32 
§23=MT 22:2-14 
§24 = MT 25:1-12 



Neither be ye called masters: 
for one is your master, even the 
Christ. But he that is greatest 
among you shall be your serv- 
ant. _ And whosoever shall 
exalt himself shall be humbled; 
and whosoever shall humble 
himself shall be exalted. 

But woe unto you, scribes and 
Pharisees, hypocrites! because 
ye shut the kingdom of heaven 
against men: for ye enter not in 
yourselves, neither suffer ye them 
that are entering in to enter. 

Woe unto you, scribes and 
Pharisees, hypocrites! for ye 
compass sea and land to make 
one proselyte; and when he is 
become so, ye make him twofold 
more a son of hell than your- 
selves. 

Woe unto you, ye blind guides, 
which say. Whosoever shall 
swear by the temple, it is 
nothing, but whosoever shall 
swear by the gold of the temple, 
he is a debtor. Ye fools and 
blind: for whether is greater, 
the gold, or the temple that hath 
sanctified the gold? And, Who- 
soever shall swear by the altar, 
it is nothing; but whosoever 
shall swear by the gift that is 
upon it, he is a debtor. Ye 
blind: for whether is greater, 
the gift, or the altar that sancti- 
fieth the gift? He therefore 
that sweareth by the altar, 
sweareth by it, and by all^things 
thereon. And he that sweareth 
by the temple, sweareth by it, 
and by him that dwelleth there- 
in. And he that sweareth by 
the heaven, sweareth by the 
throne of God, and by him that 
sitteth thereon. 

Woe unto you, scribes and 
Pharisees, hypocrites! for ye 
tithe mint and anise and cum- 
min, and have left undone the 
weightier matters of the law, 
judgement, and mercy, and 
faith: but these ye ought to have 
done, and not to have left the 
other undone. Ye blind guides, 
which strain out the gnat, and 
swallow the camel. 

Woe unto you, scribes and 
Pharisees, hypocrites! for ye 
cleanse the outside of the cup 
and of the platter, but within 
they are fuU from extortion and 
excess. Thou blind Pharisee, 
cleanse first the inside of the cup 
and of the platter, that the out- 
side thereof may become clean 
also. 

Woe unto you, scribes and 
Pharisees, hypocrites ! for ye are 
like unto whited sepulchres, 
which outwardly appear beauti- 
ful, but inwardly are full of dead 
men's bones, and of all unclean- 
ness. Even so ye also outward 
men's bones, and of all unclean- 
ness. Even so ye also out- 
wardly appear righteous unto 
men, but inwardly ye are fvdl of 
hypocrisy and iniquity. 

Woe unto you, scribes and 
Pharisees, hypocrites! for ye 
build the sepulchres of the pro- 
phets, and garnish the tombs 
of the righteous, and say. If 
we had been in the days of our 
fathers, we should not have been 
partakers with them in the blood 
of the prophets. Wherefore ye 
witness to yourselves, that ye are 
sons of them that slew the 
prophets. Fill ye up then the 
measure of your fathers. Ye 
serpents, ye offspring of vipers, 
how shaJl ye escape the judge- 
ment of hell ? 



§25=MT 25:14-30 
§26=MT 25:31-46 
§27=MT 23:1-33 



DOCUMENT M 



§2 Ye are the salt of the earth: 
but if the salt have lost its savour, 

A wherewith shall it be salted? 
it is thenceforth good for noth- 
ing, but to be cast out and 
trodden under foot of men. 

B Ye are the light of the world. 
A city set on a hill cannot be 
hid. Neither do men light a 
lamp, and put it under the 
bushel, but on the stand; and 
it shineth unto all that are in the 
house. Even so let your light 
shine before men, that they may 
see your good works, and glorify 
yoiu: Father which is in heaven. 

§3 Think not that I came to 
destroy the law or the prophets : 
I came not to destroy, but to 
fulfil. For verily I say unto 
you, Till heaven and earth 
pass away, one jot or one tittle 
shall in no wise pass away from 
the law, till all things be accom- 
plished. Whosoever therefore 
shall break one of these least 
commandments, and shall teach 
men so, shall be called least in 
the kingdom of heaven: but 
whosoever shall do and teach 
them he shall be called great 
in the kingdom of heaven. For 
I say unto you, that except yoiu- 
righteousness shall exceed the 
righteousness of the scribes and 
Pharisees, ye shall in no wise 
enter into the kingdom of 
heaven. 

§4 Ye have heard that it was said 
to them of old time. Thou shalt 
not kill', and whosoever shall 
kill shall be in danger of the 
judgement: but I say unto you, 
that every one who is angry with 
his brother shall be in danger 
of the judgement; and whoso- 
ever shall say to his brother, 
Raca, shall be in danger of the 
council; and whosoever shall 
say. Thou fool, shall be in 
danger of the hell of fke. If 
therefore thou art offering thy 
gift at the altar, and there re- 
memberest that thy brother 
hath aught against thee, leave 
there thy gift before the altar, 
and go thy way, first be recon- 
ciled to thy brother, and then 
come and offer thy gift. 

§5 Ye have heard that it was 
said. Thou shalt not commit 
adultery: but I say unto you, 
that every one that looketh on a 
woman to lust after her hath 
committed adultery with her 
already in his heart. And if 
thy right eye causeth thee to 
stumble, pluck it out, and cast 
it from thee: for it is profitable 
for thee that one of thy members 
should perish, and not thy whole 
body be cast into hell. And if 
thy right hand causeth thee to 
to "stumble, cut it off, and cast it 
from thee: for it is profitable 
for thee that one of thy members 
should perish, and not thy whole 
body go into hell. 

§6 Again, ye have heard that it 
was said to them of old time, 
Thou shalt not forswear thyself, 
but shalt perform unto the Lord 
thine oaths: but I say unto you. 
Swear not at all ; neither by the 
heaven, for it is the throne of 
God: nor by the earth, for it is 
the footstool of his feet; nor by 
Jerusalem, for it is the city of 
the great King. Neither shalt 
thou swear by thy head, for 
thou canst not make one hair 
white or black. But let your 
speech be. Yea, yea; Nay, nay; 
and whatsoever is more than 
these is of the evil one. 

§4 = MT 5:21-24 
§5 =MT 5:27-30 
§6 =MT 5:33-37 



§7 Ye have heard that it was 
said. An eye for an eye, and a 

A tooth for a tooth: but I say 
unto you, Resist not him that is 
evil : 

B but whosoever smiteth thee 

on thy right cheek, turn to him 
the other also. And if any man 
would go to law with thee, and 
take away thy coat, let him have 
thy cloke also. And whosoever 
shall compel thee to go one mile, 
go with him twain. 

§8 Ye have heard that it was 
said, Thou shalt love thy neigh- 

A hour, and hate thine enemy : 
but I say unto you. Love your 
enemies, and pray for them that 
persecute you: 

B that ye may be 

sons of your Father which is in 
heaven: for he maketh his sun 
to rise on the evil and the good, 
and sendeth rain on the just and 
the unjust, 

C For if ye love them 

that love you, what reward have 
ye? do not even the publicans 
the same? And if ye salute your 
brethren only, what do ye more 
than others? do not even the 
Gentiles the same? 

D Ye therefore 

shall be perfect, as your heavenly 
Father is perfect. 

§9 Take heed that ye do not your 
righteousness before men, to be 
seen of them: else ye have no 
reward with your Father which 
is in heaven. 

§10 'N^Tien therefore thou doest 
alms, sound not a trumpet be- 
fore thee, as the hypocrites do 
in the synagogues and in the 
streets, that they may have glory 
of men. Verily I say unto you. 
They have received their reward. 
But when thou doest alms, let 
not thy left hand know what thy 
right hand doeth: that thine 
alms may be in secret: and thy 
Father which seeth in secret 
shall recompense thee. 

§11 And when ye pray, ye shall 
not be as the hypocrites: for 
they love to stand and pray in 
the synagogues and in the cor- 
ners of the streets, that they may 
be seen of men. Verily I say 
unto you. They have received 
their reward. But thou, when 
thou prayest, enter into thine 
inner chamber, and having shut 
thy door, pray to thy Father 
which is in secret, and thy 
Father which seeth in secret 
shall recompense thee. 

§ 1 2 Moreover when ye fast, be not , 
as the hypocrites, of a sad 
countenance: for they disfigure 
their faces, that they may be 
seen of men to fast. Verily I 
say unto you, They have re- 
ceived their reward. But thou, 
when thou fastest, anoint thy 
head, and wash thy face; that 
thou be not seen of men to fast, 
but of thy Father which is in 
secret: and thy Father, which 
seeth in secret, shall recompense 
thee. 

§13 Enter ye in by the narrow 
gate: for wide is the gate, and 
broad is the way, that leadeth to 
destruction, and many be they 
that enter in thereby. For nar- 
row is the gate, and straitened 
the way, that leadeth imto life, 
and few be they that find it. 

§14 Beware of false prophets, 
which come to you in sheep's 
clothing, but inwardly are ra- 

§7 =MT 5:38-41 
§8 =MT 5:43-48 
§o=MT6:i 



vening wolves. By their fruits 
ye shall know them. Do men 
gather grapes of thorns, or figs 
of thistles ? Even so every good 
tree bringeth forth good fruit; 
but the corrupt tree bringeth 
forth evil fruit. A good tree 
cannot bring forth evil fruit, 
neither can a corrupt tree bring 
forth good fruit. Every tree 
that bringeth not forth good fruit 
is hewn down, and cast into the 
fire. Therefore by their fruits 
ye shall know them. Not every 
one that saith unto me, Lord, 
Lord, shall enter into the king- 
dom of heaven; but he that 
doeth the will of my Father 
which is in heaven. Many will 
say to me in that day. Lord, 
Lord, did we not prophesy by 
thy name, and by thy name 
cast out devils, and by thy 
name do many mighty works ? 
And then will I profess unto 
them, I never knew you: depart 
from me, ye that work iniquity. 

§15 The kingdom of heaven is 
likened unto a man that sowed 
good seed in his field : but while 
men slept, his enemy came and 
A sowed tares also among the 
wheat, and went away. But 
when the blade sprang up, and 
brought forth fruit, then ap- 
peared the tares also. And 
the servants of the householder 
came and said unto him, Sir, 
didst thou not sow good seed in 
thy field? whence then hath it 
tares ? And he said unto them. 
An enemy hath done this. And 
the servants say unto him. Wilt 
thou then that we go and gather 
them up ? But he saith, Nay; 
lest haply while ye gather up the 
tares, ye root up the wheat with 
them. Let both grow together 
until the harvest: and in the 
time of the harvest I will say to 
the reapers. Gather up first the 
tares, and bind them in bundles 
to burn them: but gather the 
wheat into my barn. 
B He that soweth the good seed 
is the Son of man; and the field 
is the world; and the good seed, 
these are the sons of the king- 
dom; and the tares are the sons 
of the evil one; and the enemy 
that sowed them is the devil: 
and the harvest is the end of the 
world; and the reapers are 
angels. As therefore the tares 
are gathered up and burned with 
fire; so shall it be in the end of 
the world. The Son of man 
shall send forth his angels, and 
they shall gather out of his 
kingdom all things that cause 
stumbling, and them that do 
iniquity, and shall cast them 
into the furnace of fire: there 
shall be the weeping and gnash- 
ing of teeth Then shall the 
righteous shine forth as the sun 
in the kingdom of their Father. 
He that hath ears, let him hear. 

§ 16 The kingdom of heaven is like 
unto a treasure hidden in the 
field; which a man found, and 
hid; and in his joy he goeth 
and selleth all that he hath, and 
buyeth that field. 

§17 Again, the kingdom of heaven 
is like unto a man that is a 
merchant seeking goodly pearls: 
and having found one pearl of 
great price, he went and sold all 
that he had, and bought it. 

§18 Again, the kingdom of heaven 

is like unto a net, that was cast 

A into the sea, and gathered of 

every kind: which, when it was 

§10 = MT 6:2-4 
§ii=MT6:5, 6 
§i2=MT6:i6-i8 



filled, they drew up on the beach 
and they sat down, and gathere' 
the good into vessels, but th 
bad they cast away. 
B So shall it be in the end of th 
world: the angels shall comt 
forth, and sever the wicked fron 
among the righteous, and shal 
cast them into the furnace o 
fire: there shall be the weepinf 
and gnashing of teeth. 

§19 Have ye understood all thest 
things? They say unto him 
Yea. And he said unto them 
Therefore every scribe who hatl 
been made a disciple to the king 
dom of heaven is like unto £ 
man that is a householder, whicl 
bringeth forth out of Ills treasure 
things new and old. 

§20 Therefore is the kingdom oj 
heaven likened unto a certair 
king, which would make a 
reckoning with his servants. And 
when he had begun to reckon 
one was brought unto liim 
wliich owed him ten thousand 
talents But forasmuch as he 
had not wherewith to pay, his 
lord commanded him to be sold 
and his wife, and children, anc 
all that he had, and payment tc 
be made. The servant there- 
fore fell down and worshipped 
him, saying. Lord, have patience 
with me, and I will pay thee all 
And the lord of that servant 
being moved with compassion 
released him, and forgave hin; 
the debt. But that servant went 
out, and found one of his fellow- 
servants, which owed him s 
hundred pence: and he laic 
hold on him, and took him bj 
the throat, saying. Pay whal 
thou owest. So his fellow 
servant fell dovsTi and besought 
him, saying. Have patience witk 
me, and I will pay thee. And 
he would not: but went and 
cast him into prison, till hd 
should pay that which was due. 
So when his fellow-servants sa\vi 
what was done, they were ex 
ceeding sorry, and came an4 
told unto their lord all that was 
done. Then his lord called 
him unto him, and saith to him, 
Thou wicked servant, I forgave 
thee all that debt, because thou 
besoughtest me: shouldest noj 
thou also have had mercy ofl 
thy fellow-servant, even as 1] 
had mercy on thee? And his 
lord was wroth, and delivered 
him to the tormentors, till hq 
should pay all that was due- 
So shall also my heavenly Fa- 
ther do unto you, if ye forgivej 
not every one his brother from 
vour hearts. 



§21 For the kingdom of heaven is 
like unto a man that is a house- 
holder, which went out early id 
the morning to hire labourers 
into his vineyard. And when he| 
had agreed with the labourers 
for a penny a day, he sent them^ 
into his vineyard. And he wentj 
out about the third^ hour, and. 
saw others standing in the mar- 
ketplace idle; and to them hd 
said, Go ye also into _the_ vine- 
yard, and whatsoever is right Ij 
will give you. And they went] 
their way. Again he went out 
about the sixth and the ninth 
hour, and did likewise. And 
about the eleventh hour he went| 
out, and found others standing; 
and he saith unto them. Why 
stand ye here all the day idle?| 
They say unto him. Because no^ 
man hath hired us. He saith j 
unto them. Go ye also into the I 
Ndneyard And when even was . 

§i3 = MT7:i3, 14 
§i4=MT 7:15-23 I 

§i5=MT 13:24^-30. 37^-43 ! 



DOCUAIENT G 



E And if ye love them that 

r, love you, vi^hat thank have ye? 

for even sinners love those that 

love them. And if ye do good to 

I them that do good to you, what 

thank have ye ? for even sinners 

! do the same. 

^ F And if ye lend to 

them of whom ye hope to re- 
ceive, what thank have ye ? even 
sinners lend to sinners, to re- 
ceive again as much. 
3 G But love 

^ your enemies, and do them good, 
H and lend, never despairing; 
I and 

t your reward shall be great, and 
' ye shall be sons of the Most 
'■' High: for he is kind toward 
' the unthankful and evil. 

J . Be ye 

merciful, even as your Father is 
merciful. 

§13 And judge not, and ye shall 
1. not be judged: and condemn 
3 not, and ye shall not be con- 
i demned: release, and ye shall 
3 be released : give, and it shall be 

given unto you; good measure, 
S pressed down, shaken together, 
I running over, shall they give 
i into your bosom. For with 

what measure ye mete it shall be 
: measured to you again. 

; §14 And he spake also a parable 

unto them, Can the blind gioide 
A the blind ? shall they not both 
I fall into a pit ? 
I B The disciple is not above his 
I master: but every one when he 
I is perfected shall be as his 
I master. 

! C And why beholdest thou the 
I mote that is in thy brother's 
i eye, but considerest not the 
' beam that is in thine own eye ? 
I Or how canst thou say to thy 

brother, Brother, let me cast 
I out the mote that is in thine 

eye, when thou thyself beholdest 
I not the beam that is in thine 
I o\sTi eye ? Thou hypocrite, cast 
[ out first the beam out of thine 

own eye, and then shalt thou see 
f dearly to cast out the mote that 

is in thy brother's eye. 

§15 For there is no good tree that 
bringeth forth corrupt fruit; nor 
again a corrupt tree that bringeth 
forth good fruit. For each tree 
is known by its own fruit. For 
of thorns men do not gather figs, 
nor of a bramble bush gather 
they grapes. The good man 
out of the good treasure of his 
heart bringeth forth that which 
is good; and the e\'il men out of 
the evil treasure bringeth forth 
that which is evil: for out of the 
abundance of the heart his 
mouth speaketh. 

§16 And why call ye me, Lord, 
Lord, and do not the things 
which I say ? 

§17 Every one that cometh unto 
me, and heareth my words, and 
doeth them, I will shew you to 
whom he is like : he is like a man 
building a house, who digged 
and went deep, and laid a foun- 
dation upon the rock : and when 
a flood arose, the stream brake 
against that house, and could not 
shake it: because it had been 
well build ed. But he that hear- 
eth, and doeth not, is like a man 
that built a house upon the earth 
without a foundation; against 
which the stream brake, and 
straightway it fell in; and the 
ruin of that house was great. 

§18 After he had ended all his 

A sayings in the ears of the people, 

he entered into Capernaum. 

§i3=LK6:37,38 
§14 = LK 6:39-42 
§15 =LK 6:43-45 



B And a certain centurion's serv- 
ant, who was dear unto him, was 
sick and at the point of death. 
And when he heard concerning 
Jesus, he sent unto him elders 
of the Jews, asking him that he 
would come and save his servant. 
And they, when they came to 
Jesus, besought him earnestly, 
saying. He is worthy that thou 
shouldest do this for him : for he 
loveth our nation, and himself 
built us our synagogue. And 
Jesus went with them. And 
when he was now not far from 
the house, the centurion sent 
friends to him, saying unto him, 
Lord, trouble not thyself: for I 
am not worthy that thou should- 
est come under my roof : where- 
fore neither thought I myself 
worthy to come unto thee: but 
say the word, and my servant 
shall be healed. For I also am 
a man set under authority, hav- 
ing under myself soldiers: and 
I say to this one. Go, and he 
goeth; and to another, Come, 
and he cometh; and to my 
servant. Do this, and he doeth it. 
And when Jesus heard these 
things, he marvelled at him. and 
turned and said unto the multi- 
tude that followed him, I say 
unto you, I have not found so 
great faith.'no, not in Israel. 

C And 

they that were sent, returning to 
the house, found the servant 
whole. 

§ 19 And it came to pass soon after- 
wards, that he went to a city 
called Nain; and his disciples 
went with him, and a great 
multitude. Now when he drew 
near to the gate of the city, be- 
hold, there was carried out one 
that was dead, the only son of 
his mother, and she was a 
widow: and much people of the 
city was with her. And when 
the Lord saw her, he had com- 
passion on her, and said unto 
her, Weep not. And he came 
nigh and touched the bier: and 
the bearers stood still. And he 
said. Young man, I say unto 
thee. Arise. And he that was 
dead sat up, and began to speak. 
And he gave him to his mother. 
And fear took hold on all: and 
they glorified God, saying, A 
great prophet is arisen among 
us: and, God hath visited his 
people. And this report went 
forth concerning him in the 
whole of Judaea, and all the 
region round about. 

§20 And the disciples of John told 
him of all these things. And 
John calling unto him two of his 
disciples sent them to the Lord, 

A saying. Art thou he that cometh, 
or look we for another? And 
when the men were come unto 
him, they said, John the Baptist 
hath sent us unto thee, saying. 
Art thou he that cometh, or 
look we for another ? 

B In that 

hour he cured many of diseases 
and plagues and evil spirits; and 
on many that were blind he 
bestowed sight. 

C And he answered 

and said unto them. Go your 
way, and tell John what things 
ye have seen and heard; the 
blind receive their sight, the 
lame walk, the lepers are 
cleansed, and the deaf hear, the 
dead are raised up, the poor have 
good tidings preached to them. 
And blessed is he, whosover shall 
find none occasion of stumbling 
in me. 

And when the messengers of 
John were departed, he began 

§i6 = LK6:46 
§i7 = LK 6:47-49 
§i8 = LK 7:1-10 



to say unto the multitudes con- 
cerning John, What went ye out 
into the wilderness to behold? 
a reed shaken with the wind ? 
But what went ye out to see ? a 
man clothed in soft raiment? 
Behold, they which are gor- 
geously apparelled, and live deli- 
cately, are in kings' courts. But 
what went ye out to see ? a 
prophet? Yea, I say unto you, 
and much more than a prophet. 
This is he of whom it is written. 
Behold, I send my messen- 
ger before thy face. 
Who shall prepare thy way 
before thee. 
I say unto you, Among them that 
are bom of women there is none 
greater than John: yet he that 
is but litde in the kingdom of 
God is greater than he. 
D And all 

the people when they heard, and 
the publicans, justified God, 
being baptized with the baptism 
of John. But the Pharisees and 
the lawyers rejected for them- 
selves the counsel of God, being 
not baptized of him. 
E Where- 

unto then shall I liken the men 
of this generation, and to what 
are they like? They are like 
unto children that sit in the 
marketplace, and call one to 
another; which say. We piped 
unto you, and ye did not dance; 
we wailed, and ye did not weep. 
For John the Baptist is_ come 
eating no bread nor drinking 
wine; and ye say. He hath a 
devil. The Son of man is 
come eating and drinking; and 
ye say. Behold, a gluttonous 
man, and a winebibber, a friend 
of publicans and sinners! And 
wisdom is justified of all her 
children. 

§21 And one of the Pharisees 
desired him that he would eat 
with him. And he entered into 
the Pharisee's house, and sat 
dovm to meat. And behold, a 
woman which was in the city, a 
sinner; and when she knew that 
he was sitting at meat in the 
Pharisee's house, she brought 
an alabaster cruse of ointment, 
and standing behind at his feet, 
weeping, she began to wet his 
feet with her tears, and wiped 
them with the hair of her head, 
and kissed his feet, and anointed 
them with the ointment. Now 
when the Pharisee which had 
bidden him saw it, he spake 
within himself, saying. This 
man, if he were a prophet, would 
have perceived who and what 
manner of woman this is which 
toucheth him, that she is a sin- 
ner. And Jesus answering said 
unto him, Simon, I have some- 
what to say unto thee. And he 
saith. Master, say on. A cer- 
tain lender had two debtors : the 
one owed five hundred pence, 
and the other fifty. When they 
had not wherewith to pay, he 
forgave them both. Which of 
them therefore will love him 
most? Simon answered and 
said. He, I suppose, to whom he 
forgave the most. And he said 
unto him. Thou hast righdy 
judged. And turning to the 
woman, he said unto Simon, 
Seest thou this woman ? I 
entered into thine house, thou 
gavest me no water for my feet : 

;" but she hath wetted my feet with 
her tears, and wiped them with 
her hair. Thou gavest me no 
kiss: but she, since the time I 
came in, hath not ceased to kiss 
my feet. My head with oil thou 
didst not anoint: but she hath 
anointed my feet with ointment. 

§i9 = LK 7:11-17 
§20 = LK 7:18-35 
§2i=LK 7:36-50 



Wherefore 1 say unto thee. 
Her sins, which are many, are 
forgiven; for she loved much: 
but to whom little is forgiven 
the same loveth little. And he 
said unto her, Thy sins are for- 
given. And they that sat at 
meat with him began to say 
within themselves, WTio is this 
that even forgiveth sins? And 
he said unto the woman. Thy 
faith hath saved thee; go in 
peace. 

§22 And it came to pass soon 
afterwards, that he went about 
through cities and villages, 
preaching and bringing the good 
tidings of the kingdom of God, 
and with him the twelve, and 
certain women which had been 
healed of evil spirits and infirm- 
ities, Mary that was called Mag- 
dalene, from whom seven devils 
had gone out, and Joanna the 
wife of Chuza Herod's steward, 
and Susanna, and many others, 
which ministered unto them of 
their substance. 

§22 =LK 8:1-3 



DOCUMENT M 

§1 And seeing the multitudes, he 
went up into the mountain: and 
when he had sat down, his 
disciples came unto him: and 
he opened his mouth and taught 
them, saying, 

Blessed are the poor in spirit: 
for theirs is the kingdom of 
heaven. 

Blessed are they that mourn: 
for they shall be comforted. 

Blessed are the meek: for 
they shall inherit the earth. 

Blessed are they that hunger 
and thirst after righteousness: 
for they shall be filled. 

Blessed are the merciful: for 
they shall obtain mercy. 

Blessed are the pure in heart : 
for they shall see God. 

Blessed are the peacemakers: 
for they shall be called sons of 
God. 

Blessed are they that have 
been persecuted for righteous- 
ness' sake: for theirs is the 
kingdom of heaven. 

§i=MT 5:1-10 
§2 =MT 5:13-16 
§3=MT 5:17-20 



DOCUMENT P 



DOCUMENT P 



§1 And it came to pass, when the 
days were well-nigh come that 
he should be received up, he 
stedfastly set his face to go to 
Jerusalem, and sent messengers 
before his face: and they went, 
and entered into a village of the 
Samaritans, to make ready for 
him. And they did not receive 
him, because his face was as 
though he were going to Jeru- 
salem. And when his disciples 
James and John saw this, they 
said, Lord, wilt thou that we 
bid fire to come down from 
heaven, and consume them? 
But he turned, and rebuked 
them. And they went to an- 
other village. 

§2 And as they went in the way, 
a certain man said unto him, I 
will follow thee whithersoever 
thou goest. And Jesus said 
unto him. The foxes have holes, 
and the birds of the heaven have 
nests; but the Son of man hath 
not where to lay his head. And 
he said unto another, Follow me. 
But he said. Lord, su£fer me first 
to go and bvury my father. But 
he said imto him, Leave the 
dead to bury their own dead; 
but go thou and publish abroad 
the kingdom of God. And an- 
other also said, I will follow thee, 
Lord; but first suffer me to bid 
farewell to them that are at my 
house. But Jesus said unto 
him. No man, having put his 
hand to the plough, and looking 
back is fit for the kingdom of 
God. 

§3 Now after these things the 
Lord appointed seventy others, 
and sent them two and two before 
his face into every city and place, 
whither he himself was about 
to come. 

§4 And he said unto them, 

The harvest is plenteous, but the 
labourers are few : pray ye there- 
fore the Lord of the harvest, that 
he send forth labourers into his 
harvest. Go your ways: behold, 
I send you forth as lambs in the 
midst of wolves. Carry no piurse, 
no wallet, no shoes: and salute 
no man on the way. And into 
whatsoever house ye shall enter, 
first say, Peace be to this house. 
And if a son of peace be there, 
your peace shall rest upon him: 
but if not, it shall turn to you 
again. And in that same house 
remain, eating and drinking such 
things as they give: for the la- 
bourer is worthy of his hire. Go 
not from house to house. And 
into whatsoever city ye enter, 
and they receive you, eat such 
things as are set before you : and 
heal the sick that are therein, 
and say unto them, The kingdom 
of God is come nigh unto you. 
But into whatsoever city ye shall 
enter, and they receive you not, 
go out into the streets thereof 
and say. Even the dust from 
your city, that cleaveth to our 
feet, we do wipe off against you : 
howbeit know this, that the king- 
of God is come nigh. I say unto 
you, It shall be more tolerable 
in that day for Sodom, than for 
that city. 

§5 Woe unto thee, Chorazin ! woe 
unto thee, Bethsaida ! for if the 
mighty works had been done in 
Tyre and Sidon, which were 
done in you, they would have 
repented long ago, sitting in 
sackcloth and ashes. Howbeit it 
shall be more' tolerable for Tyre 
and Sidon in the judgement, 
than for you. And thou, Caper- 
naum, shalt thou be exalted unto 



heaven? thou shalt be brought 
down unto Hades. 

§6 He that heareth you heareth 
me; and he that rejecteth you 
rejecteth me; and he that re- 
jecteth me rejecteth him that 
sent me. 

§7^ And the seventy returned with 
joy, saying, Lord, even the devils 
are subject unto us in thy name. 
And he said unto them, I beheld 
Satan fallen as lightning from 
heaven. Behold, I have given 
you authority to tread upon ser- 
pents and scorpions, and over 
all the power of the enemy: 
and nothing shall in any wise 
hurt you. Howbeit in this re- 
joice not, that the spirits^ are 
subject unto you; but rejoice 
that your names are written in 
heaven. 

§8 Li that same hoiu: he rejoiced in 
the Holy Spirit, and said, I thank 
thee, O Father, Lord of heaven 
and earth, that thou didst hide 
these things from the wise and 
understanding, and didst reveal 
them unto babes: yea, Father; 
for so it was well-pleasing in thy 
sight. All things have been de- 
livered unto me of my Father: 
and no one knoweth who the Son 
is, save the Father; and who the 
Father is, save the Son, and he 
to whomsoever the Son willeth to 
reveal him. 

§9 And turning to the disciples, he 
said privately. Blessed are the 
eyes which see the things that 
ye see: for I say unto you, that 
manyf prophets and kings de- 
sired to see the things which ye 
see, and saw them not; and to 
hear the things which_^ye hear, 
and heard them not. 

§10 And behold, a certain lawyer 
stood up and tempted him, say- 
ing. Master, what shall I do to 
inherit eternal life? And he 
said unto him. What is written in 
the law? how readest thou? 
And he answering said. Thou 
shalt love the Lord thy God with 
all thy heart, and with all thy 
soul, and with all thy strength, 
and with all thy mind; and thy 
neighbour as thyself. And he 
said unto him. Thou hast an- 
swered right: this do, and thou 
shalt live. But he, desiring to 
justify himself, said unto Jesus, 
And who is my neighbour? 
Jesus made answer and said, A 
certain man was going down 
from Jerusalem to Jericho; and 
he fell among robbers, which 
both stripped him and beat him, 
and departed, leaving him half 
dead. And by chance a certain 
priest was going down that way : 
and when he saw him, he passed 
by on the other side. And in 
like manner a Levite also, when 
he came to the place, and saw 
him, passed by on the other side. 
But a certain Samaritan, as he 
journeyed, came where he was: 
and when he saw him, he was 
moved with compassion, and 
came to him, and bound up his 
wounds, pouring on them oil and 
wine; and he set him on his own 
beast, and brought him to an inn, 
and took care of him. And on 
the morrow he took out two 
pence, and gave them to the host, 
and said. Take care of him; and 
whatsoever thou spendest more, 
I, when I come back again, will 
repay thee. Which of these 
three, thinkest thou, proved 
neighbovu" unto him that fell 
among the robbers? And he 
said. He that shewed mercy on 



him. And Jesus said unto h im 
Go, and do thou likewise. 

§11 Now as they went on their 
way, he entered into a certain 
village: and a certain woman 
named Martha received him into 
her house. And she had a sister 
called Mary, which also sat at 
the Lord's feet, and heard his 
word. But Martha was cum- 
bered about much serving; and 
she came up to him, and said, 
Lord, dost thou not care that my 
sister did leave me to serve 
alone? bid her therefore that 
she help me. But the Lord 
answered and said unto her, 
Martha, Martha, thou art an- 
xious and troubled about many 
things: but one thing is needful : 
for Mary hath chosen the good 
part, which shall not be taken 
away from her. 

§12 And it came to pass, as he was 
praying in a certain place, that 
when he ceased, one of his dis- 
ciples said unto him, Lord, teach 
us to pray, even as John also 
taught his disciples. 

§13 And he said 

unto them, When ye pray, say. 
Father, Hallowed be thy name. 
Thy kingdom come. Give us 
day by day our daily bread. And 
forgive us oiu: sins; for we our- 
selves also forgive every one 
that is indebted to us. And bring 
us not into temptation. 

§ 1 4 And he said unto them. Which 
of you shall have a friend, and 
shall go unto him at midnight, 
and say to him. Friend, lend me 
three loaves; for a friend of mine 
is come to me from a joiurney, 
and I have nothing to set before 
him; and he from within shall 
answer and say. Trouble me not: 
the door is now shut, and my 
children are with me in bed; I 
cannot rise and give thee ? I say 
unto you,^ Though he will not 
rise and give him, because he is 
his friend, yet because of his 
importunity he will arise and 
give him as many as he needeth. 

§15_ And I say unto you. Ask, and 
it shall be given you; seek, and ye 
shall find; knock, and it shall be 
opened unto you. For every one 
that asketh receiveth; and he 
that seeketh findeth; and to him 
that knocketh it shall be opened. 
And of which of you that is a 
father shall his son ask a loaf, 
and he give him a stone ? pr a 
fish, and he for a fish give him a 
serpent ? Or if he shall ask an 
egg, will he give him a scorpion ? 
If ye then, being evil, know how 
to give good gifts unto your chil- 
dren, how much more shall your 
heavenly Father give the Holy 
Spirit to them that ask him? 

§16 And he was casting out a devil 
which was dumb. And it came 

A to pass, when the devil was gone 
out, the dumb man spake; and 
the multitudes marvelled. 

B But 

some of them said, By Beelzebub 
the prince of the devils casteth he 
out devils. 

C And others, tempting 

him, sought of him a sign from 
heaven. 

D But he, knowing their 

thoughts, said unto them, Every 
kingdom divided against itself is 
brought to desolation; and a 
house divided against a house 
falleth. And if Satan also is 
divided against himself, how 
shall his kingdom stand ? 



E be- 

cause ye say that I cast out devils 
by Beelzebub. 

F And if I by Beel- 

zebub cast out devils, by whom 
do your sons cast them out? 
therefore shall they be your 
judges. But if I by the finger 
of God cast out devils, then is the 
kingdom of God come upon you. 

G When the strong man fully 
armed guardeth his own court, 
his goods are in peace : but when 
a stronger than he shall come 
upon him, and overcome him, 
he taketh from him his whole 
armour wherein he trusted, and 
divideth his spoils. 

H He that is 

not with me k against me; and 
he that gathereth not with me 
scattereth, 

I The unclean spirit when he is 
gone out of the man, passeth 
through waterless places, seek- 
ing rest; and findmg none, he 
saith, I will turn back unto my 
house whence I came out. And 
when he is come, he findeth it 
swept and garnished. Then go- 
eth he, and taketh to him seven 
other soirits more evil than him- 
self; and they enter in and dwell 
there: and the last state of that 
man becometh worse than the 
first. 

J And it came to pass, as he 
said these things, a certain wom- 
an out of the multitude lifted 
her voice, and said unto him, 
Blessed is the womb that bare 
thee, and the breasts which thou 
didst suck. But he said. Yea 
rather, blessed are they that hear 
the word of God, and keep it. 

K And when the multitudes were 
gathering together unto him, he 
began to say, This generation is 
an evil generation: it seeketh 
after a sign; and there shall no 
sign be given to it but the sign of 
Jonah. 

L For even as Jonah be- 

came a sign unto the Ninevites, 
so shall also the Son of man be 
to this generation. 

M The queen 

of the south shall rise up in the 
judgement with the men of this 
generation, and shall condenm 
them: for she came from the 
ends of the earth to hear the 
wisdom of Solomon; and be- 
hold, a greater than Solomon is 
here. 

N The men of Nineveh 

shall stand up in the judgement 
with this generation, and shall 
condemn it: for they repented 
at the preaching of Jonah; and 
behold, a greater than Jonah is 
here. 

§ 1 7 No man, when he hath lighted ; 
a lamp, putteth it in a cellar, 

A neither under the bushel, but on 
the stand, that they which enter 
in may see the light. 

B The lamp 

of thy body is thine eye: when 
thine eye is single, thy whole 
body also is full of light; but 
when it is evil, thy body also is 
full of darkness. Look there- 
fore whether the light that is in 
thee be not darkness. 

C If there- 

fore thy whole body be full of 
light, having no part dark, it 
shall be wholly full of light, as 
when the lamp with its bright 
shining doth give thee light. 

§18 Now as he spake, a Pharisee 
asketh him to dine with him:i 
and he went in, and sat down 
A to meat. And when the Pha- 
risee saw it, he marvelled that he i 
had not first washed before din- 
ner. And the Lord said untoi 



§i=LK 9:51-56 
§2=LK 9:57-62 
§3=LK 10:1 



§4 = LK 10:2-12 
§5 = LK 10:13-15 
§6 = LKio:i6 



§7=LK 10:17-20 
§8 = LK 10:21, 22 
§9 = LK 10:23,24 



§io = LK 10:25-37 
III =LK 10:38-42 
ii2=LK ii:i 



§i3=LK 11:2-4 
§i4 = LK 11:5-8 
§i5=LK 11:9-13 



DOCUMENT P 



faithfxil in the unrighteous 
mammon, who will commit to 
your trust the true riches ? And 
if ye have not been faithful in 
that which is another's, who will 
give you that which is your 
own? 

§48 No servant can serve two 
masters: for either he will hate 
the one, and love the other; or 
else he will hold to one, and 
despise the other. Ye cannot 
serve God and mammon. 

§49 And the Pharisees, who were 
lovers of money, heard all these 
things; and they scoffed at him. 
And he said unto them. Ye are 
they that justify yourselves in 
the sight of men; but God 
knoweth your hearts: for that 
which is exalted among men is 
an abomination in the sight of 
God. 

Y §60 The law and the prophets were 
until John: from that time the 
j gospel of the kingdom of God is 
, preached, and every man enter- 
j eth violently into it. 

j§51 But it is easier for heaven and 
earth to pass away, than for one 
tittle of the law to fall. 

^§52 Every one that putteth away 
his wife, and marrieth another, 
I committeth adultery: and he 
i that marrieth one that is put 
j away from a husband com- 
, mitteth adultery. 

3 §53 Now there was a certain rich 
man, and he was clothed in 
purple and fine linen, faring 
sumptuously every day: and a 
certain beggar named Lazarus 
was laid at his gate, full of sores, 
and desiring to be fed with the 
crumbs that fell from the rich 
man's table; yea, even the dogs 
came and licked his sores. And 
it came to pass, that the beggar 
died, and that he was carried 
away by the angels into Abra- 
ham's bosom: and the rich man 
also died, and was buried. And 
in Hades he lifted up his eyes, 
being in torments, and seeth 
Abraham afar off, and Lazarus 
in his bosom. And he cried and 
said, Father Abraham, have 
mercy on me, and send Lazarus, 
that he may dip the tip of his 
finger in water, and cool my 
tongue; for I am in anguish in 
this flame. But Abraham said, 
Son, remember that thou in thy 
lifetime receivedst thy good 
things, and Lazarus in like man- 
ner evil things : but now here he 
is comforted, and thou art in 
anguish. And beside all this, 
between us and you there is a 
great gulf fixed, that they which 
would pass from hence to you 
may not be able, and that none 
may cross over from thence to 
us. And he said, I pray thee 
therefore, father, that thou 
wouldest send him to my father's 
house; for I have five brethren; 
that he may testify unto them, 
lest they also come into this 
place of torment. But Abraham 
saith, They have Moses and the 
prophets; let them hear them. 
And he said. Nay, father Abra- 
ham: but if one go to them from 
the dead, they will repent. And 
he said unto him. If they hear 
not Moses and the prophets, 
i neither will they be persuaded, 
] if one rise from the dead. 

Jl§54 And he said unto his disciples. 
It is impossible but that occa- 
A sions of stumbling should come: 
but woe unto him, through 



whom they come! It were well 
for him if a millstone were 
hanged about his neck, and he 
were thrown into the sea, rather 
than that he should cause one 
of these little ones to stumble. 
B Take heed to yourselves: if 
thy brother sin, rebuke him; 
and if he repent, forgive him. 
And if he sin against thee seven 
times in the day, and seven 
times turn again to thee, saying, 
I repent; thou shalt forgive him. 

§55 And the apostles said unto the 
Lord, Increase our faith. And 
the Lord said. If ye have faith 
as a grain of mustard seed, ye 
would say unto this sycamine 
tree. Be thou rooted up, and be 
thou planted in the sea; and it 
would have obeyed you. 

§56 But who is there of you, hav- 
ing a servant plowing or keeping 
sheep, that will say unto him, 
when he is come in from the 
field, Come straightway and sit 
down to meat; and will not 
rather say unto him. Make ready 
wherewith I may sup, and gird 
thyself, and serve me, till I have 
eaten and drunken; and after- 
ward thou shalt eat and drink ? 
Doth he thank the servant be- 
cause he did the things that were 
commanded ? Even so ye also, 
when ye shall have done all the 
things that are commanded you, 
say, We are unprofitable serv- 
ants; we have done that which 
it was our duty to do. 

§57 And it came to pass, as they 
were on the way to Jerusalem, 
that he was passing through the 
midst of Samaria and Galilee. 

§58 And as he entered into a 
certain village, there met him 
ten men that were lepers, which 
stood afar off: and they lifted 
up their voices, saying, Jesus, 
Master, have mercy on us. And 
when he saw them, he said unto 
them. Go and shew yourselves 
unto the priests. And it came 
to pass, as they went, they were 
cleansed. And one of them, 
when he saw that he was healed, 
turned back, with a loud voice 
glorifying God; and he fell upon 
his face at his feet, giving him 
thanks : and he was a Samaritan. 
And Jesus answering said. Were 
not the ten cleansed ? but where 
are the nine? Were there none 
found that returned to give glory 
to God, save this stranger ? And 
he said unto him, Arise, and go 
thy way: thy faith hath made 
thee whole. 

§59 And being asked by the Phari- 
sees, when the kingdom of God 
Cometh, he answered them and 
said, The kingdom of God 
Cometh not with observation: 
neither shall they say, Lo, here ! 
or, There! for lo, the kingdom 
of God is within you. 

§60 And he said unto the disciples. 
The days will come, when ye 
shall desire to see one of the days 
of the Son of man, and ye shall 
not see it. And they shall say to 
you, Ix), there! Lo, here! go 
not away, nor follow after them: 
for as the lightning, when it 
lighteneth out of the one part 
under the heaven, shineth unto 
the other part under heaven; so 
shall the Son of man be in his 
day. But first must he suffer 
many things and be rejected of 
this generation. And as it came 
to pass in the days of Noah, even 



so shall it be also in the days of 
the Son of Man. Thay ate. they 
drank, they married, they were 
given in marriage, until the day 
that Noah entered into the ark, 
and the flood came, and de- 
stroyed them all. Likewise 
even as it came to pass in the 
days of Lot; they ate, they 
drank, they bought, they sold, 
they planted, they builded; but 
in the day that Lot went out 
from Sodom it rained fixe and 
brimstone from heaven, and 
destroyed them all: after the 
same manner shall it be in the 
day that the Son of man is re- 
vealed. In that day, he which 
shall be on the housetop, and 
his goods in the house, let him 
not go down to take them away : 
and let him that is in the field 
likewise not return back. Re- 
member Lot's wife. Whosoever 
shall seek to gain his life shall 
lose it: but whosoever shall lose 
his life shall preserve it. I say 
unto you, In that night there 
shall be two men on one bed; 
the one shall be taken, and the 
other shall be left. There shall 
be two women grinding to- 
gether; the one shall be taken, 
and the other shall be left. And 
they answering say unto him. 
Where, Lord ? And he said unto 
them. Where the body is, thither 
wiU the eagles also be gathered 
together. 

§61 And he spake a parable unto 
them to the end that they ought 
always to pray, and not to faint; 
saying. There was in a city a 
judge, which feared not God, 
and regarded not man: and 
there was a widow in that city; 
and she came oft unto him, say- 
ing. Avenge me of mine adver- 
sary. And he would not for a 
while: but afterward he said 
within himself, Though I fear 
not God, nor regard man; yet 
because this widow troubleth 
me, I will avenge her, lest she 
wear me out by her continual 
coming. And the Lord said. 
Hear what the unrighteous 
judge saith. And shall not God 
avenge his elect, which cry to 
him day and night, and he is 
longsuffering over them? I 
say unto you, that he will 
avenge them speedily. How- 
beit when the Son of man 
cometh, shall he find faith on 
the earth ? 

§62 And he spake also this par- 
able unto certain which trusted 
in themselves that they were 
righteous, and set all others at 
nought: Two men went up into 
the temple to pray; the one a 
Pharisee, and the other a publi- 
can. The Pharisee stood and 
prayed thus with himself, God, 
I thank thee, that I am not as 
the rest of men, extortioners, 
unjust, adulterers, or even as 
this publican. I fast twice in 
the week; I give tithes of all that 
I get. But the publican, stand- 
ing afar off, would not lift up so 
much as his eyes unto heaven, 
but smote his breast, saying, 
God, be merciful to me a sinner. 
I say imto you. This man went 
down to his house justified 
rather than the other: for every 
one that exalteth himself shall 
be humbled; but he that hum- 
bleth himself shall be exalted. 

§63_ And he entered and was pass- 
ing through Jericho. And be- 
hold, a man called by name 
Zacchaeus; and he was a chief 
publican, and he was rich. And 
he sought to see Jesus who he 



was; and could not for the 
crowd, because he was little of 
stature. And he ran on before, 
and climbed up into a sycomore 
tree to see him: for he was to 
pass that way. And when 
Jesus came to the place, he 
looked up, and said unto him, 
Zacchaeus, make haste, and 
come down; for to-day I must 
abide at thy house. And he 
made haste, and came down, 
and received him joyfully. And 
when Ihey saw it, they all mur- 
mured, saying. He is gone in to 
lodge with a man that is a sinner. 
And Zacchaeus stood, and said 
unto the Lord, Behold, Lord, the 
half of my goods I give to the 
poor; and if I have wrongfully 
exacted aught of any man, 1 
restore fourfold. And Jesus 
said unto him. To-day is salva- 
tion come to this house, foras- 
much as he also is a son of Abra- 
ham. For the Son of man came 
to seek and to save that which 
was lost. 

§64 And as they heard these 
things, he added and spake a 

A parable, because he was nigh 
to Jerusalem, and because they 
supposed that the kingdom of 
God was immediately to appear. 

B He said therefore, A certain 
nobleman went into a far coun- 
try, to receive for himself a 
kingdom, and to return. And 
he called ten servants of his, and 
gave them ten pounds, and said 
unto them. Trade ye herewith 
till I come. But his citizens 
hated him, and sent an ambas- 
sage after him, saying. We will 
not that this man reign over us. 
And it came to pass, when he 
was come back again, having re- 
ceived the kingdom, that he 
commanded these servants, unto 
whom he had given the money, 
to_ be called to him, that he 
might know what they had 
gained by trading. And the 
first came before him, saying. 
Lord, thy pound hath made ten 
pounds more. And he said unto 
him. Well done, thou good 
servant: because thou wast 
found faithful in a very little, 
have thou authority over ten 
cities. And the second came, 
saying. Thy pound. Lord, hath 
made five pounds. And he 
said unto him also. Be thou also 
over five cities. And another 
came, saying. Lord, behold, here 
is thy pound, which I kept laid 
up in a napkin: for I feared 
thee, because thou art an austere 
man: thou takest up that thou 
layedst not down, and reapest 
that thou didst not sow. He 
saith unto him, Out of thine own 
mouth will I judge thee, thou 
wicked servant. Thou knewest 
that I am an austere man, taking 
up that I laid not down, and reap- 
ing that I did not sow; then 
wherefore gavest thou not my 
money into the bank, and I at my 
coming should have required it 
with interest? And he said 
unto them that stood by, Take 
away from him the pound, and 
give it unto him that hath the 
ten pounds. And they said 
unto him. Lord, he hath ten 
pounds. I say unto you, that 
unto every one that hath shall 
be given; but from him that 
hath not, even that which he 
hath shall be taken away from 
him. Howbeit these mine ene- 
mies, which would not that I 
should reign over them, bring 
hither, and slay them before me. 

C And when he had thus'spoken, 
he went on before, going up to 
Jerusalem. 



§46 = LK 15:1-32 
§47 = LK 16:1-12 
§48 = LK 16:13 



§49 = LK 16:14,15 
§50=LK 16:16 
§51 =LK 16:17 



§52 =LK 16:18 
§53=LK 16:19-31 
§54 = LK 17:1-4 



§55=LK 17:5.6 
§56 = LK 17:7-10 
§57=LK 17:11 



§58=LK 17:12-19 
§59 = LK 17:20, 21 
§6o = LK 17:23-37 



§61 = LK 18:1-8 
§62 = LKi8:(^-i4 
§63 = LK 19:1-10 
§64=LK 19:11-28 



DOCUMENT P 



§37 He said therefore, Unto what 
is the kingdom of God like? 

A and whereunto shall I liken it ? 
It is like vinto a grain of mus- 
tard seed, which a man took, 
and cast into his own garden; 
and it grew, and became a tree ; 
and the birds of the heaven 
lodged in the branches thereof. 

B And again he said, Where- 
unto shall I liken the kingdom 
of God ? It is like unto leaven, 
which a woman took and hid in 
three measures of meal, till it 
was all leavened. 

§38 And he went on his way 
through cities and villages, 
teaching, and journeying on 
irnto Jerusalem. 

§39 And one said unto him. Lord, 
are they few that be saved? 
And he said unto them, Strive 
to enter in by the narrow door: 
for many, I say unto you, shall 
seek to enter in, and shall not be 
able. When once the master 
of the house is risen up, and 
hath shut to the door, and ye 
begin to stand without, and to 
knock at the door, saying, Lord, 
open to us; and he shall answer 
and say to you, I know you not 
whence ye are; then shall ye 
begin to say, We did eat and 
drink in thy presence, and thou 
didst teach in our streets; and 
he shall say, I tell you, I know 
not whence ye are; depart from 
me, all ye workers of iniquity. 

§40 There shall be the weeping 
and gnashing of teeth, when ye 
shall see Abraham, and Isaac, 
and Jacob, and all the prophets, 
in the kingdom of God, and 
yourselves cast forth without. 
And they shall come from the 
east and west, and from the 
north and south, and shall sit 
down in the kingdom of God. 

§41 And behold, there are last 
which shall be first, and there 
are first which shall be last. 

§42 In that very hour there came 
certain Pharisees, saying to 

A him, Get thee out, and go hence: 
for Herod would fain kill thee. 
And he said unto them, Go and 
say to that fox, Behold, I cast 
out devils and perform cures to- 
day and to-morrow, and the 
third day I am perfected. How- 
beit I must go on my way to-day 
and to-morrow and the day fol- 
lowing: for it cannot be that a 
prophet perish out of Jerusalem. 

B O Jerusalem, Jerusalem, which 
killeth the prophets, and stoneth 
them that are sent unto her ! how 
often would I have gathered thy 
children together, even as a hen 
gathereth her own brood under 
her wings, and ye would not! 
Behold, your house is left unto 
you desolate: and I say unto you, 
Ye shall not see me, until ye shall 
say, Blessed is he that cometh 
in the name of the Lord. 

§43 And it came to pass, when he 
went into the house of one of the 
rulers of the Pharisees on a sab- 
A bath to eat bread, that they were 
watching him. And behold, 
there was before him a certain 
man which had the dropsy. And 
Jesus answering spake unto the 
lawyers and Pharisees, saying, 
Is it lawful to heal on the sab- 
bath, or not? But they held 
their peace. And he took him, 
and healed him, and let him go. 
And he said unto them, Which 
of you shall have an ass or an ox 
fallen into a well, and will not 
straightway draw him up on a 

§3i=LK 12:49, 50 
§32=LK 12:51-53 
§33=LK 12:54-56 



sabbath day? And they could 
not answer again unto these 
things. 

B And he spake a parable unto 
those which were bidden, when 
he marked how they chose out 
the chief seats; saying unto 
them, When thou art bidden of 
any man to a marriage feast, sit 
not down in the chief seat; lest 
haply a more honourable man 
than thou be bidden of him, and 
he that bade thee and him shall 
come and say to thee, Give this 
man place; and then thou shalt 
begin with shame to take the 
lowest place. But when thou 
art bidden, go and sit down in 
the lowest place; that when he 
that hath bidden thee cometh, he 
may say to thee. Friend, go up 
higher: then shalt thou have 
glory in the presence of all that 
sit at meat with thee. For every 
one that exalteth himself shall 
be humbled; and he that hum- 
bleth himself shall be exalted. 

C And he said to him also that 
had bidden him. When thou 
makest a dinner or a supper, call 
not thy friends, nor thy brethren, 
nor thy kinsmen, nor rich neigh- 
bours; lest haply they also bid 
thee again, and a recompense be 
made thee. But when thou 
makest a feast, bid the poor, the 
maimed, the lame, the blind: and 
thou shalt be blessed; because 
they have not wherewith to rec- 
ompense thee: for thou shalt be 
recompensed in the resurrection 
of the just. 

D And when one of them that 
sat at meat with him heard these 
things, he said unto him, Blessed 
is he that shall eat bread in the 
kingdom of God. 

E But he said 

unto him, A certain man made 
a great supper; and he bade 
many: and he sent forth his 
servants at supper time to say to 
them that were bidden, Come; 
for all things are now ready. And 
they all with one consent began 
to make excuse. The first said 
unto him, I have bought a field, 
and I must needs go out and see 
it: I pray thee have me excused. 
And another said, I have bought 
five yoke of oxen, and I go to 
prove them: I pray thee have 
me excused. And another said, 
I have married a wife, and there- 
fore I cannot come. And the 
servant came, and told his lord 
these things. Then the master 
of the house being angry said to 
his servant, Go out quickly into 
the streets and lanes of the city, 
and bring in hither the poor and 
maimed and blind and lame. 
And the servant said, Lord, 
what thou didst command is 
done, and yet there is room. And 
the lord said unto the servant, 
Go out into the highways and 
hedges, and constrain them to 
come in, that my house may be 
filled. For I say unto you, that 
none of those men which were 
bidden shall taste of my supper. 

§44 Now there went with him 
A great multitudes : and he turned, 

and said unto them, 
B If any man 

cometh unto me, and hateth not 
his own father, and mother, and 
wife, and children, and brethren, 
and sisters, yea, and his own life 
also, he cannot be my disciple. 
Whosoever doth not bear his 
own cross, and come after me, 
cannot be my disciple. 
C For 

which of you, desiring to build a 
tower, doth not first sit down 
and count the cost, whether he 
have whereivith to complete it ? 



Lest haply, when he hath laid a 
foundation, and is not able to 
finish, all that behold begin to 
mock him, saying, This man 
began to build, and was not able 
to finish. Or what king, as he 
goeth to encounter another king 
in war, will not sit down first and 
take counsel whether he is able 
vn\h ten thousand to meet him 
that cometh against him with 
twenty thousand? Or else, 
while the other is yet a great way 
off, he sendeth an ambassage, 
and asketh conditions of peace. 
So therefore whosoever he be 
of you that renounceth not all 
that he hath, he cannot be my 
disciple. 

§45 Salt therefore is good: but if 
even the salt have lost its savour, 
wherewith shall it be seasoned? 
It is fit neither for the land nor 
for the dunghill : men cast it out. 
He that hath ears to hear, let 
him hear. 

§46 _ Now all the publicans and 
siimers were drawing near unto 

A him for to hear him. And both 
the Pharisees and the scribes 
murmured, _ saying, This man 
receiveth sinners, and eateth 
with them. 

B And he spake unto them this 
parable, saying, What man of 
you, having a hundred sheep, 
and having lost one of them, doth 
not leave the ninety and nine in 
the wilderness, and go after that 
which is lost, until he find it? 
And when he hath found it, he 
layeth it on his shoulders, rejoi- 
cing. And when he cometh 
home, he calleth together his 
friends and his neighbours, say- 
ing unto them, Rejoice with me, 
for I have found my sheep which 
was lost. I say unto you, that 
even so there shall be joy in 
heaven over one sinner that 
repenteth, more than over ninety 
and nine righteous persons, 
which need no repentance. 

C ^ Or what woman having ten 
pieces of silver, if she lose one 
piece, doth not light a lamp, and 
sweep the house, and seek dili- 
gently until she find it? And 
when she hath found it, she 
calleth together her friends and 
neighbours, saying, Rejoice with 
me, for I have found the piece 
which I had lost. Even so, I 
say unto you, there is joy in the 
presence of the angels of God 
over one sinner that repenteth. 

D And he said, A certain man 
had two sons; and the younger 
of them said to his father, 
Father, give me the portion of 
thy substance that falleth to me. 
And he divided unto them his 
living. And not many days 
after the younger son gathered 
all together, and took his journey 
into a far country; and there he 
wasted his substance with riotous 
living. And when he had spent 
all, there arose a mighty famine 
in that country; and he began to 
be in want. And he went and 
joined himself to one of the 
citizens of that country; and he 
sent him into his fields to feed 
swine. And he would fain have 
been filled with the husks that 
the swine did eat: and no man 
gave unto him. But when he 
came to himself he said, How 
many hired servants of my 
father's have bread enough and 
to spare, and I perish here with 
hunger! I will arise and go to 
my father, and will say unto him. 
Father, I have sinned against 
heaven, and in thy sight: I am 
no more worthy to be called thy 
son: make me as one of thy 



hired servants. And he arose, 
and came to his father. But 
while he was yet afar off, his 
father saw him, and was moved 
with compassion, and ran, and 
fell on his neck, and kissed him. 
And the son said unto him. 
Father, I have sinned against 
heaven, and in thy sight: I ami 
no more worthy to be called 
thy son. But the father said to 
his servants, Bring forth quickly 
the best robe, and put it on him: 
and put a ring on his hand, and 
shoes on his feet : and bring the 
fatted calf, and kill it, and let uS 
eat, and make merry: for this 
my son was dead, and is alive 
again; he was lost, and is found, 
hnd they began to be merry 
Now his elder son was in the 
field: and as he came and drew 
nigh to the house, he heard 
music and dancing. And he 
called to him one of the servantSj 
and inquired what these things 
might be. And he said untc 
him, Thy brother is come; and 
thy father hath killed the fattec 
calf, because he hath receiveq 
him safe and sound. But he 
was angry, and would not go in 
and his father came out, anc 
intreated him. But he answerec 
and said to his father, Lo, thes« 
many years do I serve thee, anc 
I never transgressed a command 
ment of thine: and yet thoi 
never gavest me a kid, that '. 
might make merry with m; 
friends: but when this thy soj 
came, which hath devoured th: 
living with harlots, thou killeds 
for him the fatted calf. An« 
he said unto him, Son, thou ar 
ever with me, and all that ii 
mine is thine. But it was mee 
to make merry and be glad: fo 
this thy brother was dead, and i, 
alive again; and was lost, and fi 
found 



§47 And he said also unto th, 
disciples, There was a certaii 
rich man, which had a steward 
and the same was accused unt 
him that he was wasting hi 
goods. And he called him, an' 
said unto him, What is this cha 
I hear of thee? render the ac| 
count of thy stewardship; fo 
thou canst be no longer stewarc 
And the steward said within hire 
self, What shall I do, seeing ths 
my lord taketh away th 
stewardship from me? I ha^* 
not strength to dig; to beg I ai 
ashamed. I am resolved wh 
to do, that, when I am put out a 
the stewardship, they may r« 
ceive me into their houses. An 
calling to him each one of h 
lord's debtors, he said to tl 
first. How much owest thou un' 
my lord? And he said, A hui 
dred measures of oil. And b 
said unto him. Take thy bon 
and sit down quickly and wri 
fifty. Then said he to anothe 
And how much owest thoi: 
And he said, A hundre 
measures of wheat. He sai 
unto him, Take thy bond, at 
write fourscore. And his \o: 
commended the unrighteoi 
steward because he had doi 
wisely : for the sons of tt 
world are for their own geneiH 
tion wiser than the sons of t! 
light. And I say unto yo 
Make to yourselves friends \ 
means of the mammon of u, 
righteousness; that, when 
shall fail, they may receive y<i 
into the eternal tabernacles. E 
that is faithful in a very littiej 
faithful also in much: and ] 
that is unrighteous in a v 
little is unrighteous also in mu 
If therefore ye have not 



§34 = LK 12:57-59 §37 =LK 13:18-21 §40 = LK 13:28, 29 

§35 = LK 13:1-9 §38 = LK 13:22 • §41 =LK 13:30 

§36 = LK 13:10-17 §39 = LK 13:23-27 §42 =LK 13:31-35 



§43=LK 14:1-24 
§44 = LK 14:25-33 
§45=LK 14:34.35 



DOCUMENT P 



him, Now do ye Pharisees 
cleanse the outside of the cup 
and of the platter; but your in- 
ward part is full of extortion and 
wickedness. Ye foolish ones, 
did not he that made the outside 
make the inside also ? Howbeit 
give for alms those things which 
are within; and behold, all 
things are clean unto you. 

But woe unto you Pharisees ! 
for ye tithe mint and rue and 
every herb, and pass over judge- 
ment and the love of God: but 
these ought ye to have done, and 
not to leave the other undone. 
Woe unto you Pharisees ! for ye 
love the chief seats in the syna- 
gogues, and the salutations in the 
marketplaces. Woe unto you! 
for ye are as the tombs which ap- 
peai not, and the men that walk 
over ihem know it not. 

And one of the lawyers an- 
swering saith unto him. Master, 
in saying this thou reproachcst 
us also. And he said. Woe unto 
you lawyers also! for ye lade 
men with burdens grievous to be 
borne, and ye yourselves touch 
not the burdens with one of your 
fingers. Woe unto you! for ye 
build the tombs of the prophets, 
and yoiu: fathers killed them. 
So ye are witnesses and consent 
unto the works of your fathers: 
for they killed them, and ye build 
their tombs. 

Therefore also aids 
the wisdom of God, I will send 
imtothem prophets and apostles; 
and some of them they shall kill 
and persecute; that the blood of 
all the prophets, which was shed 
from the foimdation of the 
world, may be required of this 
generation; from the blood of 
Abel unto the blood of Zacha- 
riah, who perished between the 
altar and the sanctuary: yea, I 
say unto you, it shall be required 
of this generation. 

Woe unto you 
lawyers! for ye took away the 
key of knowledge: ye entered 
not in yourselves, and them that 
were entering in ye hindered. 



Hl9 And when he was come out 
from thence, the scribes and the 
Pharisees began to press upon 
him vehemently, and to provoke 
him to speak of many things; 
laying wait for him, to catch 
something out of his mouth. 

In the mean time, when the 
many thousands of the multitude 
were gathered together, inso- 
much that they trode one upon 
another, he began to say unto 
his disciples first of all. Beware 
ye of the leaven of the Pharisees, 
which is hypocrisy. 

50 But there is 

nothing covered up, that shall 
not be revealed: and hid, that 
shall not be known. Wherefore 
whatsoever ye have said in the 
darkness shall be heard in the 
light; and what ye have spoken 
in the ear in the inner chambers 
shall be proclaimed upon the 
housetops. And I say unto you 
my friends, Be not afraid of them 
which kill the body, and after 
that have no more that they can 
do. But I will warn you whom 
ye shall fear: Fear him, which 
after he hath killed hath power 
to cast into hell ; yea, I say unto 
you. Fear him. Are not five 
sparrows sold for two farthings ? 
and not one of them is forgotten 
in the sight of God. But the 
very hairs of your head are all 
numbered. Fear not: ye are of 
more value than many sparrows. 
And I say unto you, Every one 
who shall confess me before men, 

§i6 = LK 11:14-32 
§i7=LK 11:33-36 
§i8=LK 11:37-52 



him shall the Son of man also 
confess before the angels of God: 
but he that denieth me in the 
presence of men shall be denied 
in the presence of the angels of 
God. 

§21 And every one who shall speak 
a word against the Son of man, 
it shall be forgiven him: but 
unto him that blasphemeth 
against the Holy Spirit it shall 
not be forgiven. 

§22 And when they bring you be- 
fore the synagogues, and the 
rulers, and the authorities, be 
not anxious how or what ye shall 
answer, or what ye shall say : for 
the Holy Spirit shall teach you 
in that very hour what ye ought 
to say. 

§23 And one out of the multitude 
said unto him. Master, bid my 
brother divide the inheritance 
with me. But he said unto him, 
Man, who made me a judge or a 
di\ader over you? And he said 
unto them. Take heed, and keep 
yourselves from all covetousness : 
for a man's life consisteth not in 
the abundance of the things 
which he possesseth. And he 
spake a parable unto them, say- 
ing, The ground of a certain rich 
man brought forth plentifully: 
and he reasoned within himself, 
saying. What shall I do, because 
I have not where to bestow my 
fruits ? And he said, This \\t11 I 
do: I will pull down my bams, 
and build greater; and there will 
I bestow all my corn and my 
goods. Andl will say to my soul. 
Soul, thou hast much goods laid 
up for many years; take thine 
ease, eat, drink, be merry. But 
God said unto him. Thou foolish 
one, this night is thy soul re- 
quired of thee; and the things 
which thou hast prepared, whose 
shall they be? So is he that 
layeth up treasure for himself, 
and is not rich toward God. 

§24 And he said unto his disciples. 
Therefore I say unto you. Be not 
anxious for your life, what ye 
shall eat; nor yet for your body, 
what ye shall put on. For the 
life is more than the food, and 
the body than the raiment. Con- 
sider the ravens, that they sow 
not, neither reap; which have 
no storechamber nor barn; and 
God feedeth them: of how much 
more value are ye than the birds ! 
And which of you by being 
anxious can add a cubit unto his 
stature ? If then ye are not able 
to do even that which is least, 
why are ye anxious concerning 
the rest? Consider the lilies, 
how they grow: they toil not, 
neither do they spin; yet I say 
unto you. Even Solomon in all 
his glory was not arrayed like 
one of these. But if God doth 
so clothe the grass in the field, 
which to-day is, and to-morrow 
is cast into the oven; how much 
more shall he clothe you, O ye of 
little faith? And seek not ye 
what ye shall eat, and what ye 
shall drink, neither be ye of 
doubtful mind. For all these 
things do the nations of the world 
seek after: but your Father 
knoweth that ye have need of 
these things. Howbeit seek ye 
his kingdom, and these things 
shall be added imto you. 

§25 , Fear 

not, little flock; for it is your 
Father's good pleasure to give 
you the kingdom. 



§26 SeU that ye 

have, and give alms; make for 
yourselves purses which wax not 
old, a treasure in the heavens 
that faUeth not, where no thief 
draweth netir, neither moth 
destroyeth. For where your 
treasure is, there will your heart 
be also. 

§27 Let your loins be girded about, 
and your lamps burning; and be 
ye yourselves like unto men look- 
ing for their lord, when he shall 
return from the marriage feast; 
that when he cometh and knock- 
eth, they may straightway open 
unto him. Blessed are those 
servants, whom the lord when he 
cometh shall find watching: 
verily I say unto you, that he 
shall gird himself, and make 
them sit down to meat, and shall 
come and serve them. And if 
he shall come in the second 
watch, and if in the third, and 
find them so, blessed are those 
servants. 

§28 But know this, that if the 
master of the house had known 
in what hour the thief was com- 
ing, he would have watched, and 
not have left his house to be 
broken through. Be ye also 
ready: for in an hour that ye 
think not the Son of man cometh. 

§29 And Peter said. Lord, speak- 
est thou this parable unto us, 

A or even unto aU ? And the Lord 
said, 

B Who then is the f aithfvd and 

wise steward, whom his lord shall 
set over his household, to give 
them their portion of food in due 
season ? Blessed is that servant, 
whom his lord when he cometh 
shall find so doing. Of a truth I 
say unto you, that he will set him 
over all that he hath. But if 
that servant shall say in his 
heart. My lord delayeth his com- 
ing; and shall begin to beat the 
menservants and the maidserv- 
ants, and to eat and drink, and to 
be drunken; the lord of that 
servant shall come in a day when 
he expecteth not, and in an hour 
when he knoweth not, and shall 
cut him asunder, and appoint 
his portion with the unfaithful. 

§30 And that servant, which knew 
his lord's will, and made not 
ready, nor did according to his 
will, shall be beaten with many 
stripes; but he that knew not, 
and did things worthy of stripes, 
shall be beaten with few stripes. 
And to whomsoever much is 
given, of him shall much be re- 
quired : and to whom they com- 
mit much, of him will they ask 
the more. 

§31 I came to cast fire upon the 
earth; and what will I, if it is 
already kindled ? But I have a 
baptism to be baptized with; 
and how am I straitened till it be 
accomplished ! 

§32 Think ye that I am come to 
give peace in the earth? I tell 
you. Nay; but rather division: 
for there shall be from hence- 
forth five in one house divided, 
three against two, and two 
against three. They shall be 
divided, father against son, and 
son against father; mother 
against daughter, and daughter 
against her mother; mother in 
law against her daughter in law, 
and daughter in law against her 
mother in law. 

§33 And he said to the multitudes 
also. When ye see a cloud rising 



§i9 = LK 11:53 — 12:1 
520=LK 12:2-9 
|2i=LK 12:10 



§22=LK 12:11, 12 

§23=LK 12:13-21 
§24= LK 12:22-31 



§25 = LK 12:32 
§26=LK 12:33,34 
§27=LK 12:35-38 



in the west, straightway ye say, 
There cometh a shower; and so 
it cometh to pass. And when ye 
see a south wind blowing, ye say. 
There will be a scorching heat; 
and it cometh to pass. Ye hypo- 
crites, ye know how to interpret 
the face of the earth and the 
heaven; but how is it that ye 
know not how to interpret this 
time? 

§34 And why even of yourselves 
judge ye not what is right ? For 
as thou art going with thine ad- 
versary before the magistrate, 
on the way give diligence to be 
quit of him; lest haply he hale 
thee unto the judge, and the 
judge shall deliver thee to the 
oflGicer, and the ofl&cer shall cast 
thee into prison. I say unto 
thee. Thou shalt by no m.eans 
come out thence, till thou have 
paid the very last mite. 

§35 Now there were some present 
at that very season which told 
him of the Galilaeans, whose 
blood Pilate had mingled with 
their sacrifices. And he an- 
swered and said unto them. 
T hink ye that these Galilasans 
were sinners above all the Gali- 
laeans, because they have suf- 
fered these things? I tell you. 
Nay: but, except ye repent, ye 
shall all in like manner perish. 
Or those eighteen, upon whom 
the tower in Siloam fell, and 
killed them, think ye that they 
were offenders above all the 
men that dwell in Jerusalem? 
I tell you. Nay: but, except ye 
repent, ye shall all likewise 
perish. 

And he spake this parable; A 
certain man had a fig tree 
planted in his \'ineyard; and 
he came seeking fruit thereon, 
and found none. And he said 
unto the vinedresser. Behold, 
these three years I come seeking 
fruit on this fig tree, and find 
none: cut it down; why doth 
it also cumber the ground ? And 
he answering saith unto him. 
Lord, let it alone this year also, 
till I shall dig about it, and dung 
it: and if it bear fruit thence- 
forth, -well; but if not, thou shalt 
cut it down. 

§36 And he was teaching in one of 
the synagogues on the sabbath 
day. And behold, a woman 
which had a spirit of infirmity 
eighteen years; and she was 
bowed together, and could in no 
wise lift herself up. And when 
Jesus saw her, he called her, 
and said to her. Woman, thou 
art loosed from thine infirmity. 
And he laid his hands upon her: 
and immediately she was made 
straight, and glorified God. And 
the ruler of the synagogue, being 
moved with indignation because 
Jesus had healed on the sabbath, 
answered and said to the multi- 
tude. There are six days in which 
men ought to work: in them 
therefore come and be healed, 
and not on the day of the sab- 
bath. But the Lord answered 
him, and said. Ye hypocrites, 
doth not each one of you on the 
sabbath loose his ox or his ass 
from the stall, and lead him 
away to watering? And ought 
not this woman, being a daugh- 
ter of Abraham, whom Satan 
had bound, lo, these eighteen 
years, to have been loosed from 
this bond on the day of the sab- 
Ijath? And as he said these 
things, all his adversaries were 
put to shame: and all the multi- 
tude rejoiced for all the glorious 
things that were done by him. 

§28 = LK 12:39,40 
§29=LK 12:41-46 
§30=LK 12:47,48 



LBJa'IO 



Ube mntversit^ ot Cbtcago 

FOUNDED BY JOHN D. ROCKEr .LLER 



THE TEACHING OF JESUS ABOUT THE 

FUTURE ACCORDING TO THE 

SYNOPTIC GOSPELS 



A DISSERTATION 

SUBMITTED TO THE FACULTY OF THE GRADUATE DIVINITY SCHOOL 

IN CANDIDACY FOR THE DEGREE OF 

DOCTOR OF PHILOSOPHY 

(department of new TESTAMENT LITERATURE AND INTERPRETATION)^ 



BY 

HENRY BURTON SHARMAN 



CHICAGO 

THE UNIVERSITY OF CHICAGO PRESS 

1909 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: June 2005 

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